LIBRARY  OF  PRINCETON 


JUL  18  2005 


THEOLOGICAL  SEMINARY 


BS  2341  .A23  1881 

Bible. 

The  pictorial  New  Testament 


THE 


PICTORIAL 

NEW  TESTAMENT 

OF 

Our  Lord  and  Saviour  Jesus  Christ. 

TRANSLATED  OUT  OF  THE  GREEK. 

BEING  THB  VERSION  SET  FORTII  IN  A.  D.   1611 

COMPARED  WITH  THE  MOST  ANCIENT  AUTHORITIES,  AND  REVISED 

A.      D.      1881. 

WITH  NOTES  BY  THE  ABBOTTS. 

Rev.  JOHN  S.  C.  ABBOTT,  D,  D.,  LL.  D., 
Rev.  JACOB  ABBOTT,  D.  D., 

REVISED  AND  ADAPTED  TO  THE  NEW  VERSION, 

BY 

Rev.  LYMAN  ABBOTT,  D.  D. 

Author  of  an  Illustrated  Commentary  (in  pour  volumes);  A  Lite  or  Christ; 
A  Dictionary  of  Religious  Knowledge,  etc.,  etc. 

Embracing  also  A  HISTORY  OF  THE  BE  VISION,  and  valuable 

aids%  to  the  Bible  Student,  compiled  by  the  most  learned 

Biblical  Scholars  and  Eminent  Divines. 

With  Fifty-Four  Full  Page  Maps  and  Engravings. 

TWELVE  OF  WHICH  ILLUSTRATE  THE  PARABLES. 
NEW    YORK! 

HENRY    S.    GOODSPEED    &    CO., 

62  CLIFF  STREET. 

CINCINNATI,  O. :  19o  WEST  FIFTH  STREET. 

CHICAGO,  ILL. 


Entered  according  to  Act  of  Congress,  in  the  year  1881, 

By  A.  E.  Goodspeed, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington,  D.  C 


LIBRARY  OF  PRINCETON 


JUL  1  8  2005 


THEOLOGICAL  SEMINARY 


jMxamnnmi 

jn.-tho 


PREFACE. 


A  Volume  of  notes  on  the  New  Testament  was  prepared 
by  my  father  and  uncle,  Jacob  and  John  S.  C.  Abbott,  a 
number  of  years  ago.  The  original  edition  and  an  inter- 
leaved copy  of  the  New  Testament  containing  my  father's 
preliminary  manuscript  notes,  lie  before  me  as  I  write.  Their 
object  was  not  to  prepare  a  commentary  for  the  Bible  student, 
but  a  book  of  brief  explanatory  notes  for  the  individual 
reader  and  for  use  in  the  home  circle.  "The  notes  them- 
selves," say  the  authors  in  their  original  preface,  "as  their 
designation  in  the  title-page  imports,  are  intended  to  ex- 
plain the  text  in  the  most  concise  and  simple  manner.  The 
work  is  not  meant  to  supersede  the  use  of  the  excellent  com- 
mentaries, more  full  and  extended,  which  are  now  in  circulation 
among  the  readers  of  the  English  version  of  the  Scriptures, 
but  to  provide  one,  in  addition  to  them,  which,  being  more 
condensed  in  its  form,  is  adapted  to  purposes  for  which  the 
others  were  not  designed." 

In  preparing  this  revised  edition  of  this  volume  at  the 
publishers'  request,  adapting  it  to  the  New  Kevision  of  the 
New  Testament,  I  have  endeavored  to  keep  constantly  in 
view  the  authors'  original  design,  and  to  preserve  as  far  as 
possible  the  brevity  and  the  simplicity  of  the  original  work. 
The  Old  and  the  New  Versions  have  been  carefully  compared ; 
every  variation,  however  insignificant,  has  been  noticed.  With 
the  copy  of  the  New  Version  thus  marked  before  me,  I  have  gone 
carefully  over  the  New  Testament,  examining  every  change  in 
phraseology  introduced  by  the  Kevisers.  Many  of  them  are 
merely  verbal  and  require  no  explanation  and  call  for  no  com- 
ment. Some  of  them  had  been  already  anticipated  by  the 
authors  in  the  original  edition  of  these  Notes.  Changes  in  the 
Notes  were  sometimes,  however,  required  by  changes  in   the 

[ixl 


15* 

x  PREFACE. 

text ;  or  explanations  in  the  original  Notes,  of  archaic  expres- 
sions, for  example,  were  superseded  by  the  improved  text ;  in 
these  cases  I  have  modified  or  omitted  the  original  Notes.  I 
have  also  incorporated  in  them  explanations  of  the  reasons 
which  justify  the  more  important  changes  introduced  into  the 
New  Revision,  whether  in  readings  or  in  translation,  and  the 
results  of  later  Biblical  scholarship  in  interpretation  of  doubt- 
ful and  difficult  passages.  In  a  few  instances,  where  the  views 
of  the  original  authors  differed  from  my  own,  as  expressed  in 
my  "  Illustrated  Commentary  on  the  New  Testament,"  I  have 
added  a  note,  placing  it  in  brackets  and  adding  my  initials  ;  but 
in  general  there  is  nothing  to  distinguish  the  work  of  the 
different  authors  who  have  contributed  to  the  present  volume. 

No  pains  or  expense  have  been  spared  to  secure  accuracy  and 
thoroughness.  Several  assistants  have  rendered  valuable  aid  in 
the  preliminary  work  of  preparation.  I  am  especially  indebted 
to  Samuel  Austin  Chapin,  Jr.,  who,  in  addition  to  other  valu- 
able assistance,  has  superintended  the  work  of  proof-reading 
and  carrying  the  pages  through  the  press. 

Whatever  can  contribute  to  the  better  understanding  of 
the  truths  of  God's  Word  deserves  a  universal  welcome.  No 
devout  student  of  the  New  Testament  can  do  otherwise  than 
rejoice  in  the  great  additional  light  which  the  New  Eevision 
throws  on  many  portions  of  the  Inspired  Book ;  and  I  hope 
and  trust  that  this  attempt  to  add  to  its  value,  by  some  brief 
interpretations  and  explanations,  may  aid,  in  the  Providence  of 
God,  in  its  value  in  family  prayers,  private  devotional  reading 
and, Sunday  school  study. 

Lyman  Abbott. 

CORNWALL-ON-HUDSON,  N.    Y., 

Augwt,  1881. 


REVISERS'    PREFACE 


TO 


THE  NEW  VERSION  OF  THE  NEW  TESTAMENT. 


The  English  version  of  the  New  Testament  here  presented  to 
the  reader  is  a  Eevision  of  the  Translation  published  in  the  year 
of  Our  Lord  1611,  and  commonly  known  by  the  name  of  the 
Authorised  Version. 

That  Translation  was  the  work  of  many  hands  and  of  several 
generations.  The  foundation  was  laid  by  William  Tyndale. 
His  translation  of  the  New  Testament  was  the  true  primary 
Version.  The  Versions  that  followed  were  either  substantially 
reproductions  of  Tyndale's  translation  in  its  final  shape,  or 
revisions  of  Versions  that  had  been  themselves  almost  entirely 
based  on  it.  Three  successive  stages  may  be  recognised  in  this 
continuous  work  of  authoritative  revision  :  first,  the  publication 
of  the  Great  Bible  of  1539-41  in  the  reign  of  Henry  VIII;  next, 
the  publication  of  the  Bishop's  Bible  of  1568  and  1572  in  the 
reign  of  Elizabeth  ;  and  lastly,  the  publication  of  the  King's 
Bible  of  1611  in  the  reign  of  James  I.  Besides  these,  the  Ge- 
nevan Version  of  1560,  itself  founded  on  Tyndale's  translation, 
must  here  be  named  ;  which,  though  not  put  forth  by  authority, 
was  widely  circulated  in  this  country,  and  largely  used  by  King 
James'  Translators.  Thus  the  form  in  which  the  English  New 
Testament  has  now  been  read  for  270  years  was  the  result  of 
various  revisions  made  between  1525  and  1611 ;  and  the  present 
Revision  is  an  attempt,  after  a  long  interval,  to  follow  the  exam- 
ple set  by  a  succession  of  honoured  predecessors. 

I.  Of  the  many  points  of  interest  connected  with  the  Trans- 
lation of  1711,  two  require  special  notice ;  first,  the  Greek  Text 
which  it  appears  to  have  represented  ;  and  secondly,  the  char- 
acter of  the  Translation  itself. 

[XI] 


xii  REVISERS'  PREFACE. 

1.  With  regard  to  the  Greek  Text,  it  would  appear  that,  if 
to  some  extent  the  Translators  exercised  an  independent  judge- 
ment, it  was  mainly  in  choosing  amongst  readings  contained  in 
the  principal  editions  of  the  Greek  Text  that  had  appeared  in 
the  sixteenth  century.  Wherever  they  seem  to  have  followed  a 
reading  which  is  not  found  in  any  of  those  editions,  their  ren- 
dering may  probably  be  traced  to  the  Latin  Vulgate.  Their 
chief  guides  appear  to  have  been  the  later  editions  of  Stephanus 
and  of  Beza,  and  also,  to  a  certain  extent,  the  Complutensian 
Polyglott  All  these  were  founded  for  the  most  part  on  manu- 
scripts of  late  date,  few  in  number,  and  used  with  little  critical 
skill.  But  in  those  days  it  could  hardly  have  been  otherwise. 
Nearly  all  the  more  ancient  of  the  documentary  authorities  have 
become  known  only  within  the  last  two  centuries  ;  some  of  the 
most  important  of  them,  indeed,  within  the  last  few  years. 
Their  publication  has  called  forth  not  only  improved  editions  of 
the  Greek  Text,  but  a  succession  of  instructive  discussions  on 
the  variations  which  have  been  brought  to  light,  and  on  the 
best  modes  of  distinguishing  original  readings  from  changes 
introduced  in  the  course  of  transcription.  While  therefore  it 
has  long  been  the  opinion  of  all  scholars  that  the  commonly 
received  text  needed  thorough  revision,  it  is  but  recently  that 
materials  have  been  acquired  for  executing  such  a  work  with 
even  approximate  completeness. 

2.  The  character  of  the  Translation  itself  will  be  best  esti- 
mated by  considering  the  leading  rules  under  which  it  was  made, 
and  the  extent  to  which  these  rules  appear  to  have  been  observed. 

The  primary  and  fundamental  rule  was  expressed  in  the 
following  terms  : — "  The  ordinary  Bible  read  in  the  Church, 
commonly  called  the  Bishop's  Bible,  to  be  followed,  and  as  little 
altered  as  the  truth  of  the  Original  will  permit."  There  was, 
however,  this  subsequent  provision  : — "  These  translations  to  be 

1.  when  they  agree  better  with  the  text  than  the  Bishops' 
Bible:  Tindale's,.  Matthew's,  Coverdale's,  Whitchurch's,  Gen- 
eva." The  first  of  these  rules,  which  was  substantially  the  same 
as  that  laid  down  at  the  revision  of  the  Great  Bible  in  the  reign 
of  Elizabeth,  was  strictly  observed.  The  other  rule  was  but 
partially  followed.  The  Translators  made  much  use  of  the 
Genevan  Version.  They  do  not,  however,  appear  to  have  fre- 
quently returned  to  the  renderings  of  the  other  Versions  named 


REVISERS'  PREFACE.  xiii 

in  the  rule,  where  those  Versions  differed  from  the  Bishops' 
Bible.  On  the  other  hand,  their  work  shews  evident  traces  of 
the  influence  of  a  Version  not  specified  in  the  rules,  the  Rhemish, 
made  from  the  Latin  Vulgate,  but  by  scholars  conversant  with 
the  Greek  Original. 

Another  rule,  on  which  it  is  stated  that  those  in  authority 
laid  great  stress,  related  to  the  rendering  of  words  that  admitted 
of  different  interpretations.  It  was  as  follows  : — "When  a  word 
hath  divers  significations,  that  to  be  kept  which  hath  been  most 
commonly  used  by  the  most  of  the  ancient  fathers,  being  agree- 
able to  the  propriety  of  the  place  and  the  analogy  of  the  faith." 
With  this  rule  was  associated  the  following,  on  which  equal 
stress  appears  to  have  been  laid  : — "The  old  ecclesiastical  words 
to  be  kept,  viz.,  the  word  Church  not  to  be  translated  Congrega- 
tion, &c."  This  latter  rule  was  for  the  most  part  carefully  ob- 
served ;  but  it  may  be  doubted  whether,  in  the  case  of  words 
that  admitted  of  different  meanings,  the  instructions  were  at 
all  closely  followed.  In  dealing  with  the  more  difficult  words  of 
this  class,  the  Translators  appear  to  have  paid  much  regard  to 
traditional  interpretations,  and  especially  to  the  authority  of  the 
Vulgate ;  but,  as  to  the  large  residue  of  words  which  might 
properly  fall  under  the  rule,  they  used  considerable  freedom. 
Moreover  they  profess  in  their  Preface  to  have  studiously  adopted 
a  variety  of  expression  which,  would  now  be  deemed  hardly  con- 
sistent with  the  requirements  of  faithful  translation.  They 
seem  to  have  been  guided  by  the  feeling  that  their  Version  would 
secure  for  the  words  they  used  a  lasting  place  in  the  language  ; 
and  they  express  a  fear  lest  they  should  "  be  charged  (by  scoffers) 
with  some  unequal  dealing  towards  a  great  number  of  good 
English  words,"  which,  without  this  liberty  on  their  part,  would 
not  have  a  place  in  the  pages  of  the  English  Bible.  Still  it  can- 
not be  doubted  that  they  carried  this  liberty  too  far,  and  that 
the  studied  avoidance  of  uniformity  in  the  rendering  of  the 
same  words,  even  when  occurring  in  the  same  context,  is  one  of 
the  blemishes  in  their  work. 

A  third  leading  rule  was  of  a  negative  character,  but  was 
rendered  necessary  by  the  experience  derived  from  former  Ver- 
sions. The  words  of  the  rule  are  as  follows  : — "No  marginal 
notes  at  all  to  be  affixed,  but  only  for  the  explanation  of  the 
Hebrew  or  Greek  words  which  cannot  without  some  circumlocu- 


xiv  REVISERS'  PREFACE. 

tioii  so  briefly  and  fitly  be  expressed  in  the  text."  Here  again 
the  Translators  used  some  liberty  in  their  application  of  the 
rule.  Out  of  more  than  760  marginal  notes  originally  appended 
to  the  Authorised  Version  of  the  New  Testament,  only  a  seventh 
part  consists  of  explanations  or  literal  renderings;  the  great 
majority  of  the  notes  being  devoted  to  the  useful  and  indeed 
necessary  purpose  of  placing  before  the  reader  alternative  ren- 
derings which  it  was  judged  that  the  passage  or  the  words  would 
fairly  admit.  The  notes  referring  to  variations  in  the  Greek 
Text  amount  to  about  thirty-five. 

Of  the  remaining  rules  it  may  be  sufficient  to  notice  one, 
which  was  for  the  most  part  consistently  followed: — "The 
names  of  the  prophets  and  the  holy  writers,  with  the  other 
names  of  the  text,  to  be  retained,  as  nigh  as  may  be,  accordingly 
as  they  were  vulgarly  used.''  The  Translators  had  also  the  lib- 
erty, in  "any  place  of  special  obscurity,"  to  consult  those  who 
might  be  qualified  to  give  an  opinion. 

Passing  from  these  fundamental  rules,  which  should  be  borne 
in  mind  by  any  one  who  woul  1  rightly  understand  the  nature 
and  character  of  the  Authorised  Version,  we  must  call  attention 
to  the  manner  in  which  the  actual  work  of  the  translation  was 
carried  on.  The  New  Testament  was  assigned  to  two  separate 
Companies,  the  one  consisting  of  eight  members,  sitting  at  Ox- 
ford, the  other  consisting  of  seven  members,  sitting  at  West- 
minster. There  is  no  reason  to  believe  that  these  Companies 
ever  sat  together.  They  communicated  to  each  other,  and  like- 
wise to  the  four  Companies  to  which  the  Old  Testament  and  the 
Apocrypha  had  been  committed,  the  results  of  their  labours  ;  and 
perhaps  afterwards  reconsidered  them  :  but  the  fact  that  the 
New  Testament  was  divided  between  two  separate  bodies  of  men 
involved  a  grave  inconvenience,  and  was  beyond  all  doubt  the 
cause  of  many  inconsistencies.  These  probably  would  have  been 
much  more  serious,  had  it  not  been  provided  that  there  should 
lie  a  final  supervision  of  the  whole  Bible,  by  selected  members 
from  Oxford,  Cambridge,  and  Westminster,  the  three  centres  at 
which  the  work  had  been  carried  on.  These  supervisors  are 
said  by  one  authority  to  have  been  six  in  number,  and  by  an- 
other, twelve.  When  it  is  remembered  that  this  supervision  was 
completed  in  nine  months,  we  may  wonder  that  the  incongrui- 
ties which  remain  are  not  more  numerous. 


REVISERS'  PREFACE.  xv 

The  Companies  appear  to  have  been  occupied  in  the  actual 
business  of  revision  about  two  years  and  three  quarters. 

Such,  so  far  as  can  be  gathered  from  the  rules  and  moSes  of 
procedure,  is  the  character  of  the  time-honoured  Version  which 
we  have  been  called  upon  to  revise.  We  have  had  to  study 
this  great  Version  carefully  and  minutely,  line  by  line  :  and  the 
longer  we  have  been  engaged  upon  it  the  more  we  have  learned 
to  admire  its  simplicity,  its  dignity,  its  power,  its  happy  turns 
of  expression,  its  general  accuracy,  and,  we  must  not  fail  to  add, 
the  music  of  its  cadences,  and  the  felicities  of  its  rhythm.  To 
render  a  work  that  had  reached  this  high  standard  of  excellence 
still  more  excellent,  to  increase  its  fidelity  without  destroying 
its  charm,  was  the  task  committed  to  us.  Of  that  task,  and  of 
the  conditions  under  which  we  have  attempted  its  fulfilment, 
it  will  now  be  necessary  for  us  to  speak. 

II.  The  present  Ee vision  had  its  origin  in  action  taken  by 
the  Convocation  of  the  Province  of  Canterbury  in  February, 
1870,  and  it  has  been  conducted  throughout  on  the  plan  laid 
down  in  Eesolutions  of  both  Houses  of  the  Province,  and, 
more  particularly,  in  accordance  with  Principles  and  Eules 
drawn  up  by  a  special  Committee  of  Convocation  in  the  follow- 
ing May.  Two  Companies,  the  one  for  the  revision  of  the 
Authorised  Version  of  the  Old  Testament,  and  the  other  for  the 
revision  of  the  same  Version  of  the  New  Testament,  were 
formed  in  the  manner  specified  in  the  Eesolutions,  and  the  work 
was  commenced  on  the  twenty-second  day  of  June,  1870. 
Shortly  afterwards,  steps  were  taken,  under  a  resolution  passed 
by  both  Houses  of  Convocation,  for  inviting  the  co-operation  of 
American  scholars ;  and  eventually  two  Committees  were 
formed  in  America,  for  the  purpose  of  acting  with  the  two 
English  Companies,  on  the  basis  of  the  Principles  and  Eules 
drawn  up  by  the  Committee  of  Convocation. 

The  fundamental  Eesolutions  adopted  by  the  Convocation 
of  Canterbury  on  the  third  and  fifth  days  of  May,  1870,  were  as 
follows  : — 

' r  1.  That  it  is  desirable  that  a  revision  of  the  Authorised 
Version  of  the  Holy  Scriptures  be  undertaken. 

"  2.  That  the  revision  be  so  conducted  as  to  comprise  both 


xvi  REVISERS'  PREFACE. 

marginal  renderings  and  such  emendations  as  it  may  be  found 
necessary  to  insert  in  the  text  of  the  Authorised  Version. 

"3.  That  in  the  above  resolutions  we  do  not  contemplate 
any  new  translation  of  the  Bible,  or  any  alteration  of  the  lan- 
guage, except  where  in  the  judgment  of  the  most  competent 
scholars  such  change  is  necessary. 

"  4.  That  in  such  necessary  changes,  the  style  of  the  lan- 
guage employed  in  the  existing  Version  be  closely  followed. 

"  5.  That  it  is  desirable  that  Convocation  should  nominate 
a  body  of  its  own  members  to  undertake  the  work  of  revision, 
who  shall  be  at  liberty  to  invite  the  co-operation  of  any  emi- 
nent for  scholarship,  to  whatever  nation  or  religious  body  they 
may  belong." 

The  Principles  and  Rules  agreed  to  by  the  Committee  of 
Convocation  on  the  twenty-fifth  day  of  May,  1870,  were  as 
follows  : — 

"1.  To  introduce  as  few  alterations  as  possible  into  the 
Text  of  the  Authorised  Version  consistently  with  faithfulness. 

"2.  To  limit,  as  far  as  possible,  the  expression  of  such 
alterations  to  the  language  of  the  Authorised  and  earlier 
English  Versions. 

"3.  Each  Company  to  go  twice  over  the  portion  to  be  re- 
vised, once  provisionally,  the  second  time  finally,  and  on  prin- 
ciples of  voting  as  hereinafter  is  provided. 

"  4.  That  the  Text  to  be  adopted  be  that  for  which  the  evi- 
dence is  decidedly  preponderating  ;  and  that  when  the  Text  so 
adopted  differs  from  that  from  which  the  Authorised  Version 
was  made,  the  alteration  be- indicated  in  the  margin. 

"5.  To  make  or  retain  no  change  in  the  Text  on  the  second 
final  revision  by  each  Company,  except  two  thirds  of  those 
present  approve  of  the  same,  but  on  the  first  revision  to  decide 
by  simple  majorities. 

"6.  In  every  case  of  proposed  alteration  that  may  have 
given  rise  to  discussion,  to  defer  the  voting  thereupon  till  the 
next  Meeting,  whensoever  the  same  shall  be  required  by  one- 
third  of  those  present  at  the  Meeting,  such  intended  vote  to  be 
announced  in  the  notice  for  the  next  Meeting. 

"7.  To  revise  the  headings  of  chapters  and  pages,  para- 
graphs, italics,  and  punctuation. 

"8.  To  refer,  on   the  part  of  each  Company,  when  consid- 


REVISERS'  PREFACE.  xvii 

ered  desirable,  to  Divines,  Scholars,  and  Literary  Men,  whether 
at  home  or  abroad,  for  their  opinions.'' 

These  rules  it  has  been  our  endeavour  faithfully  and  con- 
sistently to  follow.  One  only  of  them  we  found  ourselves  un- 
able to  observe  in  all  particulars.  In  accordance  with  the 
seventh  rule,  we  have  carefully  revised  the  paragraphs,  italics, 
and  punctuation.  But  the  revision  of  the  headings  of  chapters 
and  pages  would  have  involved  so  much  of  indirect,  and  indeed 
frequently  of  direct  interpretation,  that  we  judged  it  best  to 
omit  them  altogether. 

Our  communications  with  the  American  Committee  have 
been  of  the  following  nature.  We  transmitted  to  them  from 
time  to  time  each  several  portion  of  our  First  Revision,  and 
received  from  them  in  return  their  criticisms  and  suggestions. 
These  we  considered  with  much  care  and  attention  during  the 
tinie  we  were  engaged  on  our  Second  Revision.  We  then  sent 
over  to  them  the  various  portions  of  the  Second  Revision  as  they 
were  completed,  and  received  further  suggestions,  which,  like 
the  former,  were  closely  and  carefully  considered.  Last  of  all, 
we  forwarded  to  them  the  Revised  Version  in  its  final  form  ;  and 
a  list  of  those  passages  in  which  they  desire  to  place  on  record 
their  preference  of  other  readings  and  renderings  will  be  found 
at  the  end  of  the  volume.  We  gratefully  acknowledge  their 
care,  vigilance,  and  accuracy ;  and  we  humbly  pray  that  their 
labours  and  our  own,  thus  happily  united,  may  be  permitted  to 
bear  a  blessing  to  both  countries,  and  to  all  English-speaking 
people  throughout  the  world. 

The  whole  time  devoted  to  the  work  has  been  ten  years  and 
a  half.  The  First  Revision  occupied  about  six  years  ;  the  Second, 
about  two  years  and  a  half.  The  remaining  time  has  been  spent 
in  the  consideration  of  the  suggestions  from  America  on  the 
Second  Revision,  and  of  many  details  and  reserved  questions 
arising  out  of  our  own  labours.  As  a  rule,  a  session  of  four  days 
has  been  held  every  month  (with  the  exception  of  August  and 
September)  in  each  year,  from  the  commencement  of  the  work 
in  June,  1870.  The  average  attendance  for  the  whole  time  has 
has  been  sixteen  each  day;  the  whole  Company  consisting  at 
first  of  twenty-seven,  but  for  the  greater  part  of  the  time  of 
twenty-four  members,  many  of  them  residing  at  great  distances 


xviii  REVISERS'  PREFACE. 

from  London.  Of  the  original  number  four  have  been  removed 
from  us  by  death. 

At  an  early  stage  in  our  labours,  we  entered  into  an  agreement 
with  the  Universities  of  Oxford  and  Cambridge  for  the  con- 
veyance to  them  of  our  copyright  in  the  work.  This  arrange- 
ment provided  for  the  necessary  expenses  of  the  undertaking ; 
and  procured  for  the  Revised  Version  the  advantage  of  being 
published  by  Bodies  long  connected  with  the  publication  of  the 
Authorised  Version. 

III.  We  now  pass  onward  to  give  a  brief  account  of  the 
particulars  o^  the  present  work.  This  we  propose  to  do  under 
the  four  heads  of  Text,  Translation.  Language,  and  Marginal 
Notes. 

1.  A  revision  of  the  Greek  Text  was  the  necessary  founda- 
tion of  our  work  ;  but  it  did  not  fall  within  our  province  to 
construct  a  continuous  and  complete  Greek  text.  In  many 
cases  the  English  rendering  was  considered  to  represent  correct- 
ly either  of  two  competing  readings  in  the  Greek,  and  then  the 
question  of  the  text  was  usually  not  raised.  A  sufficiently 
laborious  task  remained  in  deciding  between  the  rival  claims  of 
various  readings  which  might  properly  affect  the  translation. 
When  these  were  adjusted,  our  deviations  from  the  text  pre- 
sumed to  underlie  the  Authorised  Version  had  next  to  be 
indicated,  in  accordance  with  the  fourth  rule  ;  but  it  proved 
inconvenient  to  record  them  in  the  margin.  A  better  mode, 
however,  of  giving  them  publicity  has  been  found,  as  the  Univer- 
sity Presses  have  undertaken  to  print  them  in  connexion  with 
complete  Greek  texts  of  the  New  Testament. 

In  regard  of  the  readings  thus  approved,  it  may  be  observed 
that  the  fourth  rule,  by  requiring  that  "  the  text  to  be  adopted" 
should  be  "that  for  which  the  evidence  is  decidedly  preponder- 
ating," was  in  effect  an  instruction  to  follow  the  authority  of 
documentary  evidence  without  deference  to  any  printed  text  of 
modern  times,  and  therefore  to  employ  the  best  resources  of 
criticism  for  estimating  the  value  of  evidence.  Textual  criti- 
cism, as  applied  to  the  Greek  New  Testament,  forms  a  special 
study  of  much  intricacy  and  difficulty,  and  even  now  leaves  room 
for  considerable  variety  of  opinion  among  competent  critics. 
Different  schools  of  criticism  have  been  represented  among 
us,  and  have  together  contributed  to  the  final  result.     In  the 


REVISERS'  PREFACE.  xiv 

early  part  of  the  work  every  various  reading  requiring  consider- 
ation was  discussed  and  voted  on  by  the  Company.  After  a  time 
the  precedents  thus  established  enabled  the  process  to  be  safely 
shortened  ;  but  it  was  still  at  the  option  of  every  one  to  raise  a 
full  discussion  on  any  particular  reading,  and  the  option  was 
freely  used.  On  the  first  revision,  in  accordance  with  the  fifth 
rule,  the  decisions  were  arrived  at  by  simple  majorities.  On  the 
second  revision,  at  which  a  majority  of  two  thirds  was  required 
to  retain  or  introduce  a  reading  at  variance  with  the  reading- 
presumed  to  underlie  the  Authorised  Version,  many  readings 
previously  adopted  were  brought  again  into  debate,  and  either 
re-affirmed  or  set  aside. 

Many  places  still  remain,  in  which,  for  the  present,  it  would 
not  be  safe  to  accept  one  reading  to  the  absolute  exclusion  of 
others.  In  these  cases  we  have  given  alternative  readings  in  the 
margin,  wherever  they  seem  to  be  of  sufficient  importance  or 
interest  to  deserve  notice.  In  the  introductory  formula,  the 
phrases  " many  ancient  authorities,"  "some  ancient  authori- 
ties," are  used  with  some  latitude  to  denote  a  greater  or  lesser 
proportion  of  those  authorities  which  have  a  distinctive  right  to 
be  called  ancient.  These  ancient  authorities  comprise  not  only 
Greek  manuscripts,  some  of  which  were  written  in  the  fourth 
and  fifth  centuries,  but  versions  of  a  still  earlier  date  in  different 
languages,  and  also  quotations  by  Christian  writers  of  the  second 
and  following  centuries. 

2.  We  now  pass  from  the  Text  to  the  Translation.  The  charac- 
ter of  the  Eevision  was  determined  for  us  from  the  outset  by  the 
first  rule,  "  to  introduce  as  few  alterations  as  possible,  consistently 
with  faithfulness."     Our  task  was  revision,  not  re-translation. 

In  the  application,  however,  of  this  principle  to  the  many 
and  intricate  details  of  our  work,  we  have  found  ourselves  con- 
strained by  faithfulness  to  introduce  changes  which  might  not 
at  first  sight  appear  to  be  included  under  the  rule. 

The  alterations  which  we  have  made  in  the  Authorised  Ver- 
sion may  be  roughly  grouped  in  five  principal  classes.  First, 
alterations  positively  required  by  change  of  reading  in  the  Greek 
Text.  Secondly,  alterations  made  where  the  Authorised  Version 
appeared  either  to  be  incorrect,  or  to  have  chosen  the  less  proba- 
ble of  two  possible  renderings.  Thirdly,  alterations  of  obscure 
or  ambiguous  renderings  into  such  as  are  clear  and  express  in 


xx  REVISERS'  PREFACE. 

their  import.  For  it  has  been  our  principle  not  to  leave  any 
translation,  or  any  arrangement  of  words,  which  could  adapt 
itself  to  one  or  other  of  two  interpretations,  but  rather  to  ex- 
press as  plainly  as  was  possible  that  interpretation  which  seemed 
best  to  deserve  a  place  in  the  text,  and  to  put  the  other  in  the 
margin. 

There  remain  yet  two  other  classes  of  alterations  which  we 
have  felt  to  be  required  by  the  same  principle  of  faithfulness. 
These  are  :  Fourthly,  alterations  of  the  Authorised  Version  in 
cases  where  it  was  inconsistent  with  itself  in  the  rendering  of 
two  or  more  passages  confessedly  alike  or  parallel.  Fifthly,  al- 
terations rendered  necessary  by  consequence,  that  is,  arising  out 
of  changes  already  made,  though  not  in  themselves  required  by 
the  general  rule  of  faithfulness.  Both  these  classes  of  altera- 
tions call  for  some  further  explanation. 

The  frequent  inconsistencies  in  the  Authorised  Version  have 
caused  us  much  embarrassment  from  the  fact  already  referred 
to,  namely,  that  a  studied  variety  of  rendering,  even  in  the 
same  chapter  and  context,  was  a  kin>d  of  principle  with  our  pre- 
decessors, and  was  defended  by  them  on  grounds  that  have  been' 
mentioned  above.  The  problem  we  had  to  solve  was  to  discrim- 
inate between  varieties  of  rendering  which  were  compatible  with 
fidelity  to  the  true  meaning  of  the  text,  and  varieties  which  in- 
volved inconsistency,  and  were  suggestive  of  differences  that  had 
no  existence  in  the  Greek.  This  problem  we  have  solved  to  the 
best  of  our  power,  and  for  the  most  part  in  the  following  way. 

Where  there  was  a  doubt  as  to  the  exact  shade  of  meaning, 
we  have  looked  to  the  context  for  guidance.  If  the  meaning  was 
fairly  expressed  by  the  word  or  phrase  that  was  before  us  in  the 
Authorised  Version,,  we  made  no  change,  even  where  rigid  ad- 
herence to  the  rule  of  translating,  as  far  as  possible,  the  same 
Greek  word  by  the  same  English  word,  might  have  prescribed 
some  modification. 

There  are  however  numerous  passages  in  the  Authorised  Ver- 
sion in  which,  whether  regard  be  had  to  the  recurrence  (as  in 
the  first  three  Gospels)  of  identical  clauses  and  sentences,  to  the 
repetition  of  the  same  word  in  the  same  passage,  or  to  the  char- 
acteristic use  of  particular  words  by  the  same  writer,  the  studied 
variety  adopted  by  the  Translators  of  1611  has  produced  a  de- 
gree of  inconsistency  that  cannot  be  reconciled  with  the  princi- 


REVISERS'  PREFACE.  xxi 

pie  of  faithfulness.  In  such  cases  we  have  not  hesitated  to  in- 
troduce alterations,  even  though  the  sense  might  not  seem  to 
the  general  reader  to  be  materially  affected. 

The  last  class  of  alterations  is  that  which  we  have  described 
as  rendered  necessary  by  consequence  ;  that  is,  by  reason  of  some 
foregoing  alteration.  The  cases  in  which  these  consequential 
changes  have  been  found  necessary  are  numerous  and  of  very 
different  kinds.  Sometimes  the  change  has  been  made  to  avoid 
tautology ;  sometimes  to  obviate  an  unpleasing  alliteration  or 
some  other  infelicity  of  sound  ;  sometimes,  in  the  case  of  smaller 
words,  to  preserve  the  familiar  rhythm  ;  sometimes  for  a  con- 
vergence of  reasons  which,  when  explained,  would  at  once  be 
accepted,  but  until  so  explained  might  never  be  surmised  even 
by  intelligent  readers. 

This  may  be  made  plain  by  an  example.  When  a  particular 
word  is  found  to  recur  with  characteristic  frequency  in  any  one 
of  the  Sacred  Writers,  it  is  obviously  desirable  to  adopt  for  it 
some  uniform  rendering.  Again,  where,  as  in  the  case  of  the 
first  three  Evangelists,  precisely  the  same  clauses  or  sentences 
are  found  in  more  than  one  of  the  Gospels,  it  is  no  less  neces- 
sary to  translate  them  in  every  place  in  the  same  way.  These 
two  principles  may  be  illustrated  by  reference  to  a  word  that 
perpetually  recurs  in  St.  Mark's  Gospel,  and  that  may  be  trans- 
lated either  "straightway,"  "forthwith,"  or  "immediately." 
Let  it  be  supposed  that  the  first  rendering  is  chosen,  and  that 
the  word,  in  accordance  with  the  first  of  the  above  principles, 
is  in  that  Gospel  uniformly  translated  "straightway."  Let  it 
be  further  supposed  that  one  of  the  passages  of  St.  Mark  in 
which  it  is  so  translated  is  found,  word  for  word,  in  one  of  the 
other  Gospels,  but  that  there  the  rendering  of  the  Authorised 
Version  happens  to  be  "forthwith"  or  "immediately."  That 
rendering  must  be  changed  on  the  second  of  the  above  prin- 
ciples ;  and  yet  such  a  change  would  not  have  been  made  but 
for  this  concurrence  of  two  sound  principles,  and  the  con- 
sequent necessity  of  making  a  change  on  grounds  extraneous  to 
the  passage  itself. 

This  is  but  one  of  many  instances  of  consequential  alterations 
which  might  at  first  sight  appear  unnecessary,  but  which  never- 
theless have  been  deliberately  made,  and  are  not  at  variance 


ixii  REVISERS'  PREFACE. 

with  the  rule  of  introducing  as  few  changes  in  the  Authorised 
Version  as  faithfulness  would  allow. 

There  are  some  other  points  of  detail  which  it  may  be  here 
convenient  to  notice.  One  of  these,  and  perhaps  the  most  im- 
portant, is  the  rendering  of  the  Greek  aorist.  There  are  numer- 
ous cases,  especially  in  connexion  with  particles  ordinarily  ex- 
pressive of  present  time,  in  which  the  use  of  the  indefinite  past 
tense  in  Greek  and  English  is  altogether  different ;  and  in  such 
instances  we  have  not  attempted  to  violate  the  idiom  of  our 
language  by  forms  of  expression  which  it  could  not  bear.  But 
we  have  often  ventured  to  represent  the  Greek  aorist  by  the 
English  preterite,  even  where  the  reader  may  find  some  passing 
difficulty  in  such  a  rendering,  because  we  have  felt  convinced 
that  the  true  meaning  of  the  original  was  obscured  by  the 
presence  of  the  familiar  auxiliary.  A  remarkable  illustration 
may  be  found  in  the  seventeenth  chapter  of  St.  John's  Gospel, 
where  the  combination  of  the  aorist  and  the  perfect  shews,  be- 
yond all  reasonable  doubt,  that  different  relations  of  time  were 
intended  to  be  expressed. 

Changes  of  translation  will  also  be  found  in  connexion  with 
the  aorist  participle,  arising  from  the  fact  that  the  usual  peri- 
phrasis of  this  participle  in  the  Vulgate,  which  was  rendered 
necessary  by  Latin  idiom,  has  been  largely  reproduced  in  the 
Authorised  Version  by  "when"  with  the  past  tense  (as  for 
example  in  the  second  chapter  of  St.  Matthew's  Gospel),  even 
where  the  ordinary  participial  rendering  would  have  been 
easier  and  more  natural  in  English. 

In  reference  to  the  perfect  and  the  imperfect  tenses  but 
little  needs  to  be  said.  The  correct  translation  of  the  former 
has  been  for  the  most  part,  though  with  some  striking  excep- 
tions, maintained  in  the  Authorised  Version  :  while  with  regard 
to  the  imperfect,  clear  as  its  meaning  may  be  in  the  Greek,  the 
power  of  expressing  it  is  so  limited  in  English,  that  we  have 
been  frequently  compelled  to  leave  the  force  of  the  tense  to  be 
inferred  from  the  context.  In  a  few  instances,  where  faithful- 
ness imperatively  required  it,  and  especially  where,  in  the  Greek, 
the  significance  of  the  imperfect  tense  seemed  to  be  additionally 
marked  by  the  use  of  the  participle  with  the  auxiliary  verb,  we 
have  introduced  the  corresponding  form  in  English.  Still,  in 
the  great  majority  of  cases  we  have  been  obliged   to  retain  the 


REVISERS'  PREFACE.  xxiii 

English  preterite,  and  to  rely  either  on  slight  changes  in  the 
order  of  the  words,  or  on  prominence  given  to  the  accompany- 
ing temporal  particles,  for  the  indication  of  the  meaning 
which,  in  the  Greek,  the  imperfect  tense  was  designed  to 
convey. 

On  other  points  of  grammar  it  may  be  sufficient  to  speak 
more  briefly. 

Many  changes,  as  might  be  anticipated,  have  been  made  in 
the  case  of  the  definite  article.  Here  again  it  was  necessary  to 
consider  the  peculiarities  of  English  idiom,  as  well  as  the  gen- 
eral tenor  of  each  passage.  Sometimes  we  have  felt  it  enough 
to  prefix  the  article  to  the  first  of  a  series  of  words  to  all  of 
which  it  is  prefixed  in  the  Greek,  and  thus,  as  it  were,  to  impart 
the  idea  of  definiteness  to  the  whole  series,  without  running  the 
risk  of  overloading  the  sentence.  Sometimes,  conversely,  we 
have  had  to  tolerate  the  presence  of  the  definite  article  in  our 
Version,  when  it  is  absent  from  the  Greek,  and  perhaps  not 
even  grammatically  latent ;  simply  because  English  idiom 
would  not  allow  the  noun  to  stand  alone,  and  because  the  intro- 
duction of  the  indefinite  article  might  have  introduced  an  idea 
of  oneness  or  individuality,  which  was  not  in  any  degree  trace- 
able in  the  original.  In  a  word,  we  have  been  careful  to  observe 
the  use  of  the  article  wherever  it  seemed  to  be  idiomatically 
possible  :  where  it  did  not  seem  to  be  possible,  we  have  yielded 
to  necessity. 

As  to  the  pronouns  and  the  place  they  occupy  in  the  sentence, 
a  subject  often  overlooked  by  our  predecessors,  we  have  been 
particularly  careful ;  but  here  again  we  have  frequently  been 
baffled  by  structural  or  idiomatical  peculiarities  of  the  English 
language  which  precluded  changes  otherwise  desirable. 

In  the  case  of  the  particles  we  have  met  with  less  difficulty, 
and  have  been  able  to  maintain  a  reasonable  amount  of  consis- 
tency. The  particles  in  the  Greek  Testament  are,  as  is  well 
known,  comparatively  few,  and  they  are  commonly  used  with 
precision.  It  has  therefore  been  the  more  necessary  here  to 
preserve  a  general  uniformity  of  rendering,  especially  in  the 
case  of  the  particles  of  causality  and  inference,  so  far  as  English 
idiom  would  allow. 

Lastly,  many  changes  have  been  introduced  in  the  rendering 
of  the  prepositions,  especially  where  ideas  of  instrumentality  or 


xxiv  REVISERS'  PREFACE. 

of  mediate  agency,  distinctly  marked  in  the  original,  had  been 
confused  or  obscured  in  the  translation.  We  have,  however, 
borne  in  mind  the  comprehensive  character  of  such  prepositions 
as  " of  "  and  "by,"  the  one  in  reference  to  agency  and  the  other 
in  reference  to  means,  especially  in  the  English  of  the  seven- 
teenth century ;  and  have  rarely  made  any  change  where 
the  true  meaning  of  the  original  as  expressed  in  the  Author- 
ised Version  would  be  apparent  to  a  reader  of  ordinary  in- 
telligence. 

3.    We  now  come  to  the  subject  of  Language. 

The  second  of  the  rules  by  which  the  work  has  been  gov- 
erned, prescribed  that  the  alterations  to  be  introduced  should  be 
expressed,  as  far  as  possible,  in  the  language  of  the  Authorised 
Version  or  of  the  Versions  that  preceded  it. 

To  this  rule  we  have  faithfully  adhered.  We  have  habitually 
consulted  the  earlier  Versions ;  and  in  our  sparing  introduction 
of  words  not  found  in  them  or  in  the  Authorised  Version  we 
have  usually  satisfied  ourselves  that  such  words  were  employed 
by  standard  writers  of  nearly  the  same  date,  and  had  also  that 
general  hue  which  justified  their  introduction  into  a  Version 
which  has  held  the  highest  place  in  the  classical  literature  of 
our  language.  We  have  never  removed  any  archaisms,  whether 
in  structure  or  in  words,  except  where  we  were  persuaded  either 
that  the  meaning  of  the  words  was  not  generally  understood, 
or  that  the  nature  of  the  expression  led  to  some  misconception 
of  the  true  sense  of  the  passage.  The  frequent  inversions  of 
the  strict  order  of  the  words,  which  add  much  to  the  strength 
and  variety  of  the  Authorised  Version,  and  give  an  archaic 
colour  to  many  felicities  of  diction,  have  been  seldom  modified. 
Indeed,  we  have  often  adopted  the  same  arrangement  in  our 
own  alterations  ;  and  in  this,  as  in  other  particulars,  we  have 
sought  to  assimilate  the  new  work  to  the  old. 

In  a  few  exceptional  cases  we  have  failed  to  find  any  word  in 
the  older  stratum  of  our  language  that  appeared  to  convey  the 
precise  meaning  of  the  original.  There,  and  there  only,  we 
have  used  words  of  a  later  date  ;  but  not  without  having  first 
assured  ourselves  that  they  are  to  be  found  in  the  writings  of 
the  best  authors  of  the  period  to  which  they  belong. 

In  regard  of  proper  names  no  rule  was  prescribed  to  us.  In 
the  case  of  names  of  frequent  occurrence  we  have  deemed  it  best 


REVISERS'  PREFACE.  xxv 

to  follow  generally  the  rule  laid  down  for  our  predecessors. 
That  rule,  it  may  be  remembered,  was  to  this  effect,  "The 
names  of  the  prophets  and  the  holy  writers,  with  the  other 
names  of  the  text,  to  be  retained,  as  nigh  as  may  be,  accordingly 
as  they  were  vulgarly  used.7'  Some  difficulty  has  been  felt  in 
dealing  with  names  less  familiarly  known.  Here  our  general 
practice  has  been  to  follow  the  Greek  form  of  names,  except  in 
the  case  of  persons  and  places  mentioned  in  the  Old  Testament  : 
in  this  case  we  have  followed  the  Hebrew. 

4.  The  subject  of  the  Marginal  Notes  deserves  special  atten- 
iion.  They  represent  the  results  of  a  large  amount  of  careful 
and  elaborate  discussion,  and  will,  perhaps,  by  their  very  pres- 
ence, indicate  to  some  extent  the  intricacy  of  many  of  the  ques- 
tions that  have  almost  daily  come  before  us  for  decision.  These 
Notes  fall  into  four  main  groups  :  first,  notes  specifying  such 
differences  of  reading  as  were  judged  to  be  of  sufficient  impor- 
tance to  require  a  particular  notice  ;  secondly,  notes  indicating 
the  exact  rendering  of  words  to  which,  for  the  sake  of  English 
idiom,  we  were  obliged  to  give  a  less  exact  rendering  in  the  text ; 
thirdly,  notes,  very  few  in  number,  affording  some  explanation 
which  the  original  appeared  to  require ;  fourthly,  alternative 
renderings  in  difficult  or  debateable  passages.  The  notes  of 
this  last  group  are  numerous,  and  largely  in  excess  of  those 
which  were  admitted  by  our  predecessors.  In  the  270  years  that 
have  passed  away  since  their  labours  were  concluded,  the  Sacred 
Text  has  been  minutely  examined,  discussed  in  every  detail,  and 
analysed  with  a  grammatical  precision  unknown  in  the  days  of 
the  last  Revision.  There  has  thus  been  accumulated  a  large 
amount  of  materials  that  have  prepared  the  way  for  different 
renderings,  which  necessarily  came  under  discussion.  We  have 
therefore  placed  before  the  reader  in  the  margin  other  renderings 
than  those  which  were  adopted  in  the  text,  wherever  such  ren- 
derings seemed  to  deserve  consideration.  The  rendering  in  the 
text,  where  it  agrees  with  the  Authorised  Version,  was  sup- 
ported by  at  least  one  third,  and,  where  it  differs  from  the 
Authorised  Version,  by  at  least  two  thirds  of  those  who  were 
present  at  the  second  revision  of  the  passage  in  question. 

A  few  supplementary  matters  have  yet  to  be  mentioned. 
These  may  be  thus  enumerated, — the  use  of  Italics,  the  arrange- 


vxvi  REVISERS'  PREFACE. 

nit' at  in  Paragraphs,  the  mode  of  printing  Quotations  from  the 
Poetical  Books  of  the  Old  Testament,  the  Punctuation,  and, 
last  of  all,  the  Titles  of  the  different  Books  that  make  up  the 
New  Testament,— all  of  them  particulars  on  which  it  seems 
desirable  to  add  a  few  explanatory  remarks. 

(a)  The  determination,  in  each  place,  of  the  words  to  be 
printed  in  italics  has  not  been  by  any  means  easy;  nor  can  we 
hope  to  be  found  in  all  cases  perfectly  consistent.  In  the  earliest 
editions  of  the  Authorised  Version  the  use  of  a  different  type 
to  indicate  supplementary  words  not  contained  in  the  original 
was  not  very  frequent,  and  cannot  easily  be  reconciled  with  any 
settled  principle.  A  review  of  the  words  so  printed  was  made, 
after  a  lapse  of  some  years,  for  the  editions  of  the  Authorised 
Version  published  at  Cambridge  in  1629  and  1638.  Further, 
though  slight,  modifications  were  introduced  at  intervals  between 
1G3S  and  the  more  systematic  revisions  undertaken  respectively 
by  Dr.  Paris  in  the  Cambridge  Edition  of  1762,  and  by  Dr. 
Blayney  in  the  Oxford  Edition  of  1769.  None  of  them  however 
rest  on  any  higher  authority  than  that  of  the  persons  who  from 
time  to  time  superintended  the  publication.  The  last  attempt 
to  bring  the  use  of  italics  into  uniformity  and  consistency  was 
made  by  Dr.  Scrivener  in  the  Paragraph  Bible  published  at 
Cambridge  in  1870-73.  In  succeeding  to  these  labours,  we 
have  acted  on  the  general  principle  of  printing  in  italics  words 
which  did  not  appear  to  be  necessarily  involved  in  the  Greek. 
Our  tendency  has  been  to  diminish  rather  than  to  increase  the 
amount  of  italic  printing ;  though,  in  the  case  of  difference  of 
readings,  we  have  usually  marked  the  absence  of  any  words  in 
the  original  which  the  sense  might  nevertheless  require  to  be 
present  in  the  Version  ;  and  again,  in  the  case  of  inserted  pro- 
nouns, where  the  reference  did  not  appear  to  be  perfectly  cer- 
tain, we  have  similarly  had  recourse  to  italics.  Some  of  these 
cases,  especially  when  there  are  slight  differences  of  reading,  are 
of  singular  intricacy,  and  make  it  impossible  to  maintain  rigid 
uniformity. 

(b)  We  have  arranged  the  Sacred  Text  in  paragraphs,  after 
the  precedent  of  the  earliest  English  Versions,  so  as  to  assist 
the  general  reader  in  following  the  current  of  narrative  or  argu- 
ment. The  present  arrangement  will  be  found,  we  trust,  to 
have  preserved  the  due  mean  between  a  system  of  long  portions, 


REVISERS'    PREFACE.  xxvn 

which  lust  often  include  several  separate  topics,  and  a  system 
of  frequent  breaks  which,  though  they  may  correctly  indicate 
the  separate  movements  of  thought  in  the  writer,  often  seriously 
impede  a  just  perception  of  the  true  continuity  of  the  passage. 
The  traditional  division  into  chapters,  which  the  Authorised 
Version  inherited  from  Latin  Bibles  of  the  later  middle  ages,  is 
an  illustration  of  the  former  method.  These  paragraphs,  for 
such  in  fact  they  are,  frequently  include  several  distinct  sub- 
jects. Moreover  they  sometimes,  though  rarely,  end  where 
there  is  no  sufficient  break  in  the  sense.  The  division  of  chap- 
ters into  verses,  which  was  introduced  into  the  New  Testament 
for  the  first  time  in  1551,  is  an  exaggeration  of  the  latter 
method,  with  its  accompanying  inconveniences.  The  serious 
obstacles  to  the  right  understanding  of  Holy  Scripture,  which 
are  interposed  by  minute  subdivision,  are  often  overlooked  ;  but 
if  any  one  will  consider  for  a  moment  the  injurious  effect  that 
would  be  produced  by  breaking  up  a  portion  of  some  great 
standard  work  into  separate  verses,  he  will  at  once  perceive 
how  necessary  has  been  an  alteration  in  this  particular.  The 
arrangement  by  chapters  and  verses  undoubtedly  affords 
facilities  for  reference :  but  this  advantage  we  have  been  able 
to  retain  by  placing  the  numerals  on  the  inside  margin  of  each 
page. 

(c)  A  few  words  will  suffice  as  to  the  mode  of  printing  quo- 
tations from  the  Poetical  Books  of  the  Old  Testament.  Wherever 
the  quotation  extends  to  two  or  more  lines,  our  practice  has 
been  to  recognise  the  parallelism  of  their  structure  by  arranging 
the  lines  in  a  manner  that  appears  to  agree  with  the  metrical 
divisions  of  the  Hebrew  original.  Such  an  arrangement  will  be 
found  helpful  to  the  reader  ;  not  only  as  directing  his  attention 
to  the  poetical  character  of  the  quotation,  but  as  also  tending 
to  make  its  force  and  pertinence  more  fully  felt.  We  have 
treated  in  the  same  way  the  hymns  in  the  first  two  chapters  of 
the  Gospel  according  to  St.  Luke. 

(d)  Great  care  has  been  bestowed  on  the  punctuation.  Our 
practice  has  been  to  maintain  what  is  sometimes  called  the 
heavier  system  of  stopping,  or,  in  other  words,  that  system 
which,  especially  for  convenience  in  reading  aloud,  suggests  such 
pauses  as  Avill  best  ensure  a  clear  and  intelligent  setting  forth 
of  the  true  meaning  of  the  words.     This  course  has  rendered 


xxviii  REVISERS'  PREFACE. 

necessary,  especially  in  the  Epistles,  a  larger  use  of  colons  and 
semicolons  than  is  customary  in  modern  English  printing. 

(e)  We  may  in  the  last  place  notice  one  particular  to  which 
we  were  not  expressly  directed  to  extend  our  revision,  namely, 
the  titles  of  the  Books  of  the  New  Testament.  These  titles  are 
no  part  of  the  original  text ;  and  the  titles  found  in  the  most 
ancient  manuscripts  are  of  too  short  a  form  to  be  convenient  for 
use.  Under  these  circumstances,  we  have  deemed  it  best  to 
leave  unchanged  the  titles  which  are  given  in  the  Authorised 
Version  as  printed  in  1611. 

We  now  conclude,  humbly  commending  our  labours  to  Al- 
mighty God,  and  praying  that  his  favour  and  blessing  may  be 
vouchsafed  to  that  which  has  been  done  in  his  name.  We  recog- 
nised from  the  first  the  responsibility  of  the  undertaking  ;  and 
through  our  manifold  experience  of  its  abounding  difficulties  we 
have  felt  more  and  more,  as  we  went  onward,  that  such  a  work 
ean  never  be  accomplished  by  organised  efforts  of  scholarship 
and  criticism,  unless  assisted  by  Divine  help. 

We  know  full  well  that  defects  must  have  their  place  in  a 
work  so  long  and  so  arduous  as  this  which  has  now  come  to  an 
end.  Blemishes  and  imperfections  there  are  in  the  noble  Trans- 
lation which  we  have  been  called  upon  to  revise  ;  blemishes  and 
imperfections  will  assuredly  be  found  in  oar  own  Bevision.  All 
endeavours  to  translate  the  Holy  Scriptures  into  another  tongue 
must  fall  short  of  their  aim,  when  the  obligation  is  imposed  of 
producing  a  Version  that  shall  be  alike  literal  and  idiomatic, 
faithful  to  each  thought  of  the  original,  and  yet,  in  the  expres- 
sion of  it,  harmonious  and  free.  While  we  dare  to  hope  that  in 
places  not  a  few  of  the  Xew  Testament  the  introduction  of  slight 
changes  has  cast  a  new  light  upon  much  that  was  difficult  and 
obscure,  we  cannot  forget  how  often  we  have  failed  in  express- 
ing some  finer  shade  of  meaning  which  we  recognised  in  the 
original,  how  often  idiom  has  stood  in  the  way  of  a  perfect  ren- 
dering, and  how  often  the  attempt  to  preserve  a  familiar  form 
of  words,  or  even  a  familiar  cadence,  has  only  added  another 
perplexity  to  those  which  already  beset  us. 

Thus,  in  the  review  of  the  work  which  we  have  been  permit- 
ted to  complete,  our  closing  words  must  be  words  of  mingled 
thanksgiving,  humility,  and  prayer.     Of  thanksgiving,  for  the 


REVISERS'   PREFACE. 


XXIX 


many  blessings  vouchsafed  to  us  throughout  the  unbroken  pro- 
gress of  our  corporate  labours  ;  of  humility,  for  our  failings  and 
imperfections  in  the  fulfilment  of  our  task  ;  and  of  prayer  to 
Almighty  God,  that  the  Gospel  of  our  Lord  and  Saviour  Jesus 
Christ  may  be  more  clearly  and  more  freshly  shewn  forth  to  all 
who  shall  be  readers  of  this  Book. 


Jerusalem  Chamber, 

"Westminster  Abbey, 
11th  November,  1880. 


— * — 

Our  J^atfter 

|  Wltjiet)  art  in  2|eatoen,  j|al* 
Ti§|  lofted  be  ttw  name.  Cl)p 
«S  Kingdom  come.  Cljp  toili  tic 
ISS  Done,  as  in  tjeatien,  00  on  eartl).  S 


& 


m 


m 


^BS 


ttie  us  ti)is  dap  pur  dailp 

bread.     &nd   torgitoe  us  our 

Debts,  as  toe  also  Ijatoe  torgitoen 

>  our  Debtors.    &nd  bring  us  not 


JR 

into  temptation,  but  Deliver  us 

from  ttje  etJtt  one. 


Hr^ 


THE  GOSPEL  ACCORDING  TO 


ST.  MATTHEW. 


The  author  of  this  Gospel  is  the  person  mentioned  (Matthew  9 : 9) 
as  an  officer  of  the  customs  under  the  Roman  government,  sta- 
tioned at  Capernaum,  on  the  shores  of  the  Sea  of  Galilee.  In 
Mark  2: 14,  and  in  Luke  5:  27,  29,  he  is  called  Levi.  His  first 
interview  with  the  Savior  seems  to  have  awakened  a  strong  in- 
terest in  his  mind,  and  he  began  at  once  to  employ  his  property, 
and  his  infleience  as  a  public  officer,  in  favor  of  the  Savior's  min- 
istry— entertaining  Jesus  and  his  followers  publicly  at  his  house, 
where  he  invited  a  large  circle  of  subordinate  officers  of  his  ac- 
quaintance to  meet  him  and  listen  to  his  instructions.  These 
circumstances  indicate  that  he  was  a  man  of  some  standing  and 
consideration,  in  the  class  of  officers  to  which  he  belonged. 

Matthew  was  afterwards  chosen  one  of  the  twelve  apostles,  but  of 
his  subsequent  history  nothing  is  known.  From  statements 
made  by  very  early  writers,  it  r.  generally  supposed  that  he 
wrote  his  Gospel  about  thirty  years  after  the  death  of  Christ. 


1  x  The  book  of  the  2  gen- 
eration of  Jesus  Christ, 
the  son  of  David,  the  son 
of  Abraham. 

2  Abraham  begat  Isaac  ; 
and  Isaac  begat  Jacob ; 
and   Jacob  begat  Judah 

3  and  his  brethren ;  and 
Judah  begat  Perez  and 
Zerah  of  Tamar  ;  and  Pe- 
rez  begat    Hezron ;    and 

1  Or,  The  genealogy  of  Jesus  Christ 

2  Or,  birth:  as  in  ver.  18. 


CHAPTER  I. 

1.  The  booh  of  the  generation  ; 
the  account  of  the  pedigree  or 
ancestry.  This  genealogy  dif- 
fers iu  several  respects  from  that 


Hezron  begat  3Kam  ;  and  4 
3  Ram  begat  Amminadab  ; 
and     Amminadab     begat 
Nahslion  ;  and  ISTahshon 
begat   Salmon  ;   and  Sal-  5 
mon   begat   Boaz   of  Ra- 
hab ;      and    Boaz    begat 
Obed  of  Ruth  ;  and  Obed 
begat   Jesse ;    and   Jesse  6 
begat  David  the  king. 
And  David  begat  Solo- 

3  Gr.  Aram. 


of  Luke.  Matthew,  it  has  been 
supposed,  traces  the  lineal  de- 
scent of  Joseph ;  Luke,  that  of 
Mary.  There  are  other  differ- 
ences difficult  to  account  for. 

The  son  of  David,  the  son 

[33] 


34 


S.  MATTHEW. 


1.  6^ 


mon  of  her  that  had  been 
tthe  wife  of  Uriah  ;  and 
Solomon  begat  Reho- 
boam  ;  and  Rehoboam 
begat  Abijah ;  and  Abi- 

8  jah  begat  xAsa  ;  and  *Asa 
begat  Jehoshaphat ;  and 
Jehosha*phat  begat  Jo- 
l'am  ;    and   Joram    begat 

9  Uzziah  ;  and  Uzziah  begat 
Jotham  ;  and  Jotham  be- 
gat Abaz  ;  and  Ahaz  be- 

10 gat  Hezekiah  ;  and  Heze- 
kiah  begat  Manasseh  ; 
and  Manasseh  begat 
2Amon  ;  and  Anion  2begat 

11  Josiah  ;  and  Josiah  begat 
Jechoniah  and  his  breth- 
ren, at  the  time  of  the 
'carrying  away  to  Baby- 
lon. 

12  And  after  the  'carrying 
away  to  Babylon,  Jecho- 
niah   begat     4Shealtiel  ; 

1  Gr.  Asaph. 

2  Gr.  Amos. 


of  Abraham;  that  is,  descended 
from  Abraham  through  the  roy- 
al line  of  David.  A  certain  de- 
gree of  importance  seems  to  be 
attached  in  the  sacred  Scriptures 
to  the  distinguished  birth  of  the 
Savior. 

16.  Jesus,  who  is  called  Christ. 
Christ  is  the  Greek  translation 
of  the  Hebrew  word  Messiah, 
meaning  the  anointed  King.  It 
was  a  title  of  dignity,  often  ap- 
plied, in  the  early  part  of  the 
Old  Testament,  to  other  mon- 
archs.  In  Daniel  9:25,  it  is 
used  to  designate  the  coming 
Redeemer;  and.  subsequently, 
it  seems  to  have  been  reserved 
exclusively  for  this  use.  It  must 
be  kept  in  mind,  therefore,  that 
the  p  oper,  personal  name,  by 
which   the  Saviour  was    known 


and   4Shealtiel  begat  Ze 
rubbabel ;    and  Zerubba- 13 
bel    begat    Abiud ;     and 
Abind     begat    Eliakim ; 
and  Eliakim  begat  Azor  ; 
and  Azor  begat    Sadoc  ;  14 
and  Sadoc  begat  Achim  ; 
and  Achim  begat  Eliud; 
and  Eliud  begat  Eleazar  ;  J5 
and  Eleazar   begat  Mat- 
than  ;  and  Mat  than  begat 
Jacob  ;  and  Jacob  begat ic 
Joseph    the    husband  of 
Mary,  of  whom  was  born 
Jesus,     who     is     called 
Christ. 

So  all  the  generations  17 
from  Abraham  unto  Da- 
vid are  fourteen  genera- 
tions ;  and  from  David 
unto  the  'carrying  away 
to  Babylon  fourteen  gene- 
rations ;  and  from  the 
'carrying  away  to  Baby- 

3  Or,  removal  to  Babylon 

4  Gr.  Salathiec. 


during  his  life,  was  simply  Jesus, 
(Matt.  1:21;)  and  that  whether 
he  was  or  was  not  the  Messiah  or 
Christ,  was  a  question  of  fact 
for  those  who  knew  him  to  con- 
sider. On  this  distinction  de- 
pend the  point  and  meaning  of 
such  passages  as  John  1:41, 
4:25,  9:22,  and  many  similar 
expressions.  This  distinction  is 
recognized  in  the  New  Version 
much  more  clearly  than  in  the 
Old,  because  in  the  Newr  the 
Greek  article  is  translated  where 
it  occurs,  and  the  title  of  Jesus 
is  given  as  the  Christ. 

17.  Fourteen  generations  ;  that 
is,  about  fourteen  generations,  as 
enumerated  above.  Many  of  the 
actual  generations  are  omitted 
in  the  catalogue,  which  is  not  by 
any  means  complete. 


-2.  1. 


S.  MATTHEW. 


35 


Ion  unto  the  Christ  four- 
teen generations. 

18  Now  the  'birth  2of  Je- 
sus Christ  was  on  this 
wise :  When  his  mother 
Mary  had  been  betrothed 
to  Joseph,  before  they 
came  together  she  was 
found  with  child   of  the 

19  3Holy  Gfhost.  And  Jo- 
seph her  husband,  being 
a  righteous  man,  and  not 
willing  to  make  her  a 
public  example,  was 
minded  to  put  her  away 

20 privily.  But  when  he 
thought  on  these  things, 
behold,  an  angel  of  the 
Lord  appeared  unto  him 
in  a  dream,  saying,  Jo- 
seph, thou  son  of  David, 
fear  not  to  take  unto  thee 
Mary  thy  wife  :  for  that 
which  is  "conceived  in 
her  is  of  the  Holy  Ghost. 

21  And  she  shall  bring  forth 
a  son  ;  and  thou  shalt 
call  his  name  Jesus  ;   for 

1  Or,  generation :  as  in  ver.  1. 

2  Some  ancient  authorities  read  of  the 
Christ. 

3  Or,  Holy  Spirit :  and  so  throughout 
this  book. 


18.  This  wise;  this  manner. 
Had  been  betrothed;  betrothal 
was  a  much  move  public  and 
solemn  ceremony  with  the  Jews 
than  it  is  with  us. 

20.  An  angel  of  the  Lord;  not 
Mangel  of  the  Lord;  a  phrase 
thought  by  many  commentators 
to  be  used  in  the  Old  Testament 
to  refer  to  the  Word  or  manifes- 
tation of  God  himself.  Here 
simply  a  heavenly  messenger  is 
mpant. 

22.    Through  the  prophet.     (Isa. 


it  is  he  that  shall  save 
his  people  from  their  sins. 
Now  all  this  is  come  to  22 
pass,  that  it  might  be  ful- 
filled which  was  spoken 
by  the  Lord  through  the 
prophet,  saying,  , 

Behold,      the     virgin  23 

shall  be  with  child, 

and  shall  bring  forth 

a  son, 
And  they  shall  call  his 

name  5  Immanuel ; 
which     is,    being     inter- 
preted,    God    with    us. 
And   Joseph   arose  from  24 
his  sleep,  and  did  as  the 
angel  of  the   Lord   com- 
manded   him,    and  took 
unto  him  his  wife  ;  and  25 
knew  her  not  till  she  had 
brought  forth  a  son  :  and 
he  called  his  name  Jesus. 

Now  when   Jesus  was  2 
born    in    Bethlehem    of 
Judsea  in    the     days   of 
Herod  the  king,  behold, 
6  wise  men  from  the  east 

4  Gr.  begotten. 

5  Gr.  Emmanuel. 

6  Gr.  Magi.    Compare   Esther   i.    13; 
Dan.  ii.  12. 


7:14.)  This  prediction  was  re- 
corded more  than  seven  centu- 
ries before  its  fulfilment. 

CHAPTER  II. 

1.  Bethlehem ;  a  small  village, 
six  miles  from  Jerusalem.  The 
inhabitants  still  point  out  the 
place  where  they  suppose  the 
Saviour  was  born.  A  church  is 
erected  over  the  spot.  —  Wise 
men;  Magi — a  sort  of  religious 
philosophers,  from  Persia  or  Ara- 
bia. 


36 


S.  MATTHEW. 


2.  1 


came  to  Jerusalem,  say- 
2ing,  '  Where  is  lie  that  is 
born  King  of  the  Jews  3 
for  we  saw  his  star  in  the 
east,  and  are  come  to  wor- 
3  ship  him.  And  when 
Herod  the  king  heard  it, 
he  was  troubled,  and  all 
Jerusalem      with      him. 


4  And  gathering 


together 


l  Or,  Where  is  the  King  of  the  Jews  that 
born? 


3.  Was  troubled.  This  was  old 
King  Herod,  the  father  and 
founder  of  the  Herod  family,  of 
which  three  generations  appear 
in  the  sacred  history.  He  was 
a  man  of  great  talents,  but  dis- 
tinguished still  more  for  his  cru- 
elties and  crimes.  In  the  course 
of  his  life,  he  had  brought  many 
persons  to  a  violent  death,  whom 
he  had  suspected  of  conspiring 
against  his  reign;  and  among 
others,  his  wife  and  several  of 
his  own  sons.  And  now,  though 
quite  an  old  man,  his  jealous  and 
suspicious  temper  was  aroused  by 
hearing  that  an  infant  king  of 
the  Jews  had  been  born, — sup- 
posing that  he  was  to  be  a  tem- 
poral prince,  and  of  course  that 
his  own  throne  w\as  in  danger. 

4.  Chief  priests.  The  priests 
were  divided  into  twenty-four 
classes;  the  leaders  of  these 
classes,  and  perhaps  some  others 
of  particular  distinction,  were 
called  chief  priest.  There  was 
but  one  high  'priest. — Scribes;  a 
class  of  men  learned  in  theology 
and  in  the  law,  and  often  em- 
ployed as  writers.  Of  the  chief 
priests  and  scribes,  there  was 
composed  a  council  of  seventy- 
two  men,  called  the  Sanhedrim, 
which  was  the  great  council  of 
the  Jewish  nation.  —  Where  the 
Christ  should  be  born.  Herod  was 
a  Jew,  and  a  believer  in  the  Old 


all  the  chief  priests  and 
scribes  of  the  people,  he 
inquired  of  them  where 
the  Christ  should  be  born. 
And  they  said  unto  him,  5 
In  Bethlehem  of  Judaea  : 
for  thus  it  is  written  2by 
the  prophet,  6 

And  thou  Bethlehem, 
land  of  Judah, 

2  Or,  through 


Testament  Scriptures;  and  he 
wished  that  those  who  were  best 
acquainted  with  the  subject, 
should  inform  him  where,  ac- 
cording to  the  divine  predic- 
tions, the  Messiah  should  appear. 
His  conduct,  in  this  instance, 
was  not,  therefore,  an  ordi- 
nary case  of  political  cruelty 
towards  a  human  rival,  but 
a  high-handed  and  deliber- 
ate act  of  hostility  against  the 
counsels  of  God.  He  calls  upon 
the  great  religious  tribunal  of 
the  nation  t»  consult  the  sacred 
records,  and  inform  him,  with 
official  solemnity,  what  God  in- 
tended to  do,  in  order  that  he 
might  adopt  effectual  measures, 
by  means  of  violence  and  murder, 
to  prevent  its  being  done.  That 
a  man  near  seventy  3rears  of  age, 
and  just  ready  to  descend  into 
the  grave,  should  deliberately 
set  himself  at  work  to  oppose, 
by  open  violence,  designs  which 
he  himself  recognized  as  divine, 
and  which  had  stood  so  record- 
ed for  seven  hundred  years, 
shows  to  what  an  extent  human 
guilt  and  infatuation  may  some- 
times proceed. 

5.  The  prophet.  (Micah  5:2.) 
Quotations  from  the  Old  Testa- 
ment, in  the  New,  give  the 
sense,  but  in  most  cases,  they  do 
not   give  exactly  the  words,  of 


2   15. 


S.  MATTHEW. 


37 


Art  in  no  wise  least 
among  the  princes  of 
Judah : 
For  out  of  thee  shall 
come    forth    a    gov- 
ernor, 
Which  shall  be  shep- 
herd of    my   people 
Israel. 
7  Then  Herod  privily  called 
the     '  wise      men,      and 
learned  of  them  carefully 
2  what  time   the  star  ap- 
speared.      And    he     sent 
them  to   Bethlehem,  and 
said,  Gro  and   search  out 
carefully  concerning   the 
young  child  ;  and  when 
ye  have  found  7ilm,  bring 
me  word,  that  I  also  may 
come  and  worship  him. 
9  And  they,  having  heard 
the  king,  went  their  way  ; 
and  lo,   the   star,    which 
they  saw  in  the  east,  went 
before  them,  till   it  came 
and  stood  over  where  the 

10  young  child  was.  And 
when  they  saw  the  star, 
they  rejoiced  with  ex- 
ceeding great  joy.     And 

11  they  came  into  the  house 
and  saw  the  young  child 

1  See  note  6  on  page  41. 


11.  Worshipped  him  ;  prostrat- 
ed themselves  before  him,  ac- 
cording to  the  Eastern  custom  of 
doing  homage  to  kings. — Frank- 
incense ;  a  gum  which,  when 
burnt,  produced  a  very  fragrant 
smoke. — Myrrh;  a  very  valu- 
able gum,  used  in  embalming 
the  dead. 

15.  And  icas  there,  &c.  The 
death  of  Herod  took  place  two 
or  three  years  after  the  birth  of 


with  Mary  his  mother  ; 
and  they  fell  down  and 
worshipped  him ;  and 
opening  their  treasures 
they  offered  unto  him 
gifts,  gold  and  frankin- 
cense and  myrrh.  And  12 
being  warned  of  God  in  a 
dream  that  they  should 
not  return  to  Herod,  they 
departed  into  their  own 
country  another  way. 

Now  when  they  were  13 
departed,  behold,  an 
angel  of  the  Lord  ap- 
peareth  to  Joseph  in  a 
cLieam,  saying,  Arise  and 
take  the  young  child  and 
his  mother,  and  flee  into 
Egypt,  and  be  thou  there 
until  I  tell  thee :  for 
Herod  will  seek  the 
young  child  to  destroy 
him.  And  he  arose  and  14 
took  the  young  child  and 
his  mother  by  night,  and 
departed  into  Egypt  ;  and 
was  there  until  the  death  15 
of  Herod  :  that  it  might 
be  fulfilled  which  was 
spoken  by  the  Lord 
through  the  prophet,  say- 
ing, Out  of   Egypt   did*  I 

2  Or,  the  time  of  the  star  that  appeared. 


Christ.  —  Through  the  prophet. 
(Hos.  11:1.)  The  declaration 
of  God,  in  Hosea,  was  striking- 
ly applicable  to  this  event.  The 
sacred  writers  quote  from  the 
Old  Testament,  not  only  those 
passages  which  predict  the  events 
that  they  are  recording,  but 
those  also  which  may  be  aptly 
applied  to  them,  though  orig- 
inally used  with  reference  to 
other  occurrences. 


38 


S.  MATTHEW. 


2    16— 


16  call  my  son.  Then  Herod, 
when  he  saw  that  he  was 
mocked  of  the 'wise  men, 
was  exceeding  wroth,  and 
sent  forth,  and  slew  all 
the  male  children  that 
were  in  Bethlehem,  and 
in  all  the  borders  thereof, 
from  two  years  old  and 
under,  according  to  the 
time  which  he  had  care- 
fully learned  of  the 1  wise 

[i  men.  Then  was  fulfilled 
that  which  was  spoken 
2 by  Jeremiah  the  pro- 
phet, saying, 

■3       A  voice  was  heard  in 
Raman, 

Weeping    and    great 
mourning, 

1  Gr.  Magi, 


16.  Mocked;  deceived. — Male 
children.  Not  all  the  children  as 
indicated  in  the  old  Version, 
but  only  the  males,  were  slain  by 
Herod,  who  only  desired  to 
make  sure  the  killing  of  the  sup- 
posed king. — In  all  the  borders 
thereof.  In  the  Old  Version,  the 
word  coasts  is  used  in  the  old 
English  sense  of  the  frontier 
border  of  a  country.  In  the 
New  Version,  here  and.  else- 
where, the  word  borders  is  sub- 
stituted for  the  word  coasts. 

17.  (Jer.  81:15.) 

18.  Ramah;  a  small  town 
near  Bethlehem.  The  king  of 
Babylon  overran  Judea,  assem- 
bled the  Jewish  captives  in  Ra- 
mah, and  thence  drove  them,  in 
chains,  into  Babylonish  capti- 
vity. The  prophet  Jeremiah, 
in  the  passage  here  referred  to, 
represents  Rachel,  the  mother  of 
Benjamin,  as  rising  from  t lie 
grave,  and  weeping  over  the 
woes  of  her  descendants.  The 
words  are  quoted   here,    not  as 


Rachel     weeping    for 

her  children  ; 
And  she  would  not  be 

comforted,      because 

they  are  not. 
But   when    Herod  was  19 
dead,  behold,  an  angel  of 
the  Lord   appeareth   in  a 
dream       to      Joseph     in 
Egypt,  saying,  Arise  and  20 
take  the  young  child  and 
his  mother,    and  go  into 
the   land   of    Israel :   for 
they  are  dead  that  sought 
the   young    child's    life. 
And   he  arose   and  took  21 
the  young  child   and  his 
mother,   and    came    into 
the  land   of  Israel.     But 22 
when    he      heard      that 

2  Or,  through. 


prophetic  language, originally  re- 
ferring to  this  case,  but  as  strik- 
ingly applicable  to  it. 

22.  And  being  learned  of  God; 
After  old  King  Herod's  death, 
his  kingdom  was  divided.  His 
son  Archelaus  reigned  in  Judea, 
the  southern  part,  and  an- 
other son,  Herod  Antipas, 
in  Galilee,  the  northern  part. 
Another  portion  still  was  as- 
signed to  Philip.  Archelaus 
was  of  a  savage  and  ferocious 
disposition,  like  his  father.  Her- 
od Antipas  was  more  mild,  ad- 
dicted rather  to  pleasure  than  to 
bloodshed  and  cruelty.  His 
whole  treatment  of  John  the 
Baptist  shows  this,  except  the 
last  act, — beheading  him, — and 
this  was  committed  mainly  at 
i!i"  instigation  of  others,  and 
under  the  excitement  of  wine. 
It  was  natural,  therefore,  that 
the  parents  of  Jesus,  knowing 
the  characters  of  these  princes, 
should  feel  it  to  be  safest  for 
them  to  return  to  their  old  home 


-3.  3. 


S.  MATTHEW. 


39 


Arclielaus  was  reigning 
over  Judsea  in  the  room 
of  his  father  Herod,  he 
was  afraid  to  go  thither  ; 
and  being  warned,  of  God 
in  a  dream,  he  withdrew 
into  the  parts  of  Galilee, 

23  and  came  and  dwelt  in  a 
city  called  Nazareth : 
that  it  might  be  fulfilled 
which  was  spoken  'by 
the  prophets,  that  he 
should  be  called  a  Naza- 
rene. 

3     And  in  those  days  com- 

1  Or,  through. 


in  Nazareth,  which  was  a  retir- 
ed village  among  the  mountains, 
within  the  dominions  of  Herod 
Antipas,  a  few  miles  from  the 
Sea  of  Galilee.  The  Old  Ver- 
sion implied  that  Joseph's  action 
in  turning  aside  into  Galilee  was 
despite  the  warning  of  God, 
whereas  it  was  really  in  conse- 
quence of  that  warning,  or 
rather  in  accordance  with  God's 
counsel.  He  was  not  warned 
against  Archelaus,  as  this  was  a 
danger  which  the  use  of  his 
own  faculties  enabled  him  to 
perceive.  Divine  interpositions 
are  never  to  be  looked  for  as  a 
substitute  for  human  prudence 
and  forethought. 

23.  A  Nazarene  ;  a  proverbial 
term  for  one  despised ;  because 
Nazareth  was  an  obscure  and  in- 
significant village.  Thus  Jesus, 
being  of  royal  lineage,  was  a 
child  of  very  high  birth,  but  yet 
of  very  humble  circumstances. 
In  this  two-fold  aspect  of  the 
Saviour's  worldly  condition  there 
may  "be  a  design  to  teach  us,  on 
the  one  hand,  not  to  set  too  high 
a  value  upon  the  worldly  advan- 
tages of  wealth,  rank,  and  sta- 
tion, and,  on  the 
wholly  to  despise  them 


eth  John  the  Baptist, 
preaching  in  the  wilder- 
ness of  Judsea,  saying, 
Repent  ye  ;  for  the  king- 2 
dom  of  heaven  is  at  hand. 
For  this  is  he  that  was  3 
spoken  of  J  by  Isaiah  the 
prophet,  saying, 

The  voice  of  one  cry- 
ing in  the  wilder- 
ness, 

Make    ye    ready    the 
way  of  the  Lord, 
Make    his     paths 
straight. 


CHAPTER  III. 

1.  In  those  days;  during  the 
remaining  period  of  his  infancy 
and  youth,  Jesus  resided  at  Na- 
zareth. As  John  was  but  six 
months  older  than  our  Saviour, 
and  as  Jesus  was  about  thirty 
years  of  age  (Luke  3 :  23)  when 
he  commenced  his  public  minis- 
try, a  long  period  must  have 
elapsed  between  the  events  men- 
tioned at  the  close  of  the  last 
chapter,  and  those  described  in 
this  and  the  succeeding  verses. 
—  Wilderness  ;  a  solitary  country 
region,  remote  from  the  villages 
and  towns. 

2.  The  kingdom  of  heaven  ;  the 
gospel  dispensation, — the  com- 
ing and  kingdom  of  the  Messiah. 

3.  Make  ye  ready  the  way  of 
the  Lord.  As  monarchs,  on  their 
journeys,  were  preceded  by  a 
herald,  summoning  the  inhabi- 
tants of  the  provinces  through 
which  they  were  to  pass,  to  pre- 
pare highways  for  the  royal  ret- 
inue, so  John,  the  herald  of  the 
Messiah,  called  upon  the  people 
to  prepare  their  hearts,  by  peni- 
tence and  holy  lives,  for  the 
spiritual  religion  of  the  Saviour 
and  Kinsr  about  to  be  revealed. 


40 


S.  MATTHEW. 


3    4 


4  Now  John  himself  had 
his  raiment  of  camel's 
hair,  and  a  leathern  gir- 
dle about  his  loins  ;  and 
his  food  was  locusts  and 

5  wild  honey.  Then  went 
out  unto  him  Jerusalem, 
and  all  Judaea,  and  all 
the  region   round  about 

C  Jordan  ;  and  they  were 
baptized  of  him  in  the 
river  Jordan,  confessing 

7  their  sins.  But  when  he 
saw  many  of  the  Phari- 
sees and  Sadducees  com- 
ing to  his  baptism,  he 
said  unto  them,  Ye  off- 
spring of  vipers,  who 
warned  you   to  flee  from 

8  the  wrath  to  come  \  Bring 
forth  therefore  fruit  wor- 

9  thy  of  x  repentance  :  and 
think  not  to  say  within 
yourselves,  We  have 
Abraham  to  our  father: 
for  I  say  unto  you,  that 
God  is  able  of  these  stones 

1  Or,  your  repentance, 

2  Or,  in. 


4.  This  was  food  and  clothing 
of  the  most  humble  kind.  The 
idea  of  the  verse  is,  that,  like 
his  great  prototype  Elijah,  John 
the  Baptist  led  a  life  of  extreme 
austerity  and  self-denial. 

5.  Jordan.  The  River  Jordan 
is  about  one  hundred  miles  in 
length,  forming  the  eastern 
boundary  of  Palestine. 

7.  The  Pharisees  and  Saddu- 
cees were  two  prominent  relig- 
ious sects  among  the  Jews.  The 
Sadducees  maintained  the  doc- 
trine that  the  soul  of  man  per- 
ishes with  the  body. 

9.  The  meaning  is,  Do  not 
imagine  that  God  regards  you 
with  favor  because  you  are  the 


to  raise  up  children  unto 
Abraham.  And  even  now  10 
is  the  axe  laid  unto  the 
root  of  the  trees  :  every 
tree  therefore  that  bring- 
eth  not  forth  good  fruit 
is  hewn  down,  and  cast 
into  the  fire.  I  indeed  11 
baptize  you  'With  water 
unto  repentance :  but  he 
that  cometh  after  me  is 
mightier  than  I,  whose 
shoes  I  am  not  'worthy 
to  bear  :  he  shall  baptize 
you  a  with  the  Holy  Ghost 
and  with  tire  :  whose  fan  12 
is  in  his  hand,  and  he 
will  thoroughly  cleanse 
his  threshing-floor  ;  and 
he  will  gather  his  wheat 
into  the  garner,  but  the 
chaff  he  will  burn  up 
with  unquenchable  fire. 

Then     cometh      Jesus  13 
from  Galilee  to  the  Jor- 
dan unto  John  to  be  bap- 
tized of  him.     But  John  14 

3  Gr.  sufficient. 


descendants  of  Abraham.  From 
the  very  stones  of  the  Jordan, 
God  is  able  to  raise  up  servants 
and  friends. 

11.  The  idea  of  the  verse  un- 
doubtedly is,  that  John  per- 
formed merely  an  external  rite, 
— the  symbol  and  pledge  of  re- 
pentance,—but  that  the  reality 
of  new  spiritual  life  was  to  be 
bestowed  by  the  coming  baviour. 

12.  Fan;  a  winnowing  in- 
strument.—  da  mi  r  ;  granary. 

14.  John  would  have  hindered 
him.  He  did  not  actually  forbid 
Christ  to  be  baptized,  as  repre- 
sented in  the  Old  Version.  He 
simply  made  an  objection,  as  i  \- 
pressed  in  the  rest  of  the  verse. 


—3.  17. 


S.  MATTHEW. 


41 


would  have  hindered  him, 
saying,  I  have  need  to  be 
baptized  of  thee,  and  corn- 
west  thou  to  me  %  But  Je- 
sus answering  said  unto 
him,  Suffer  !  it  now  :  for 
thus  it  becometh  us  to 
fulfil  all  righteousness. 
Then  he  suffereth  him. 
16  And  Jesus,  when  he  was 

1  Or,  me. 

2  Some  ancient  authorities  omit  vnto 
him. 


John  did  not  yet  know  that 
Jesus  was  the  Messiah.  This 
fact  was  revealed  to  him  by  the 
descent  of  the  Holy  Spirit,  after 
his  baptism.  (See  John  1 :  31- 
34.)  His  remark,  therefore,  in 
this  verse,  is  of  great  interest,  as 
showing  how  strong  an  impres- 
sion the  private  and  personal 
character  of  the  Saviour  had  made 
upon  his  friends  and  acquaint- 
ances, before  he  had  commenced 
Iris  public  ministry. 

15.  To  fulfil  all  righteousness  ; 
to  fulfil  every  duty  which  it  be- 
longs to  man  to  do — here  the 
duty  of  making  a  public  profes- 
sion of  his  religious  faith  and 
purpose. 

16..  As  a  dove.  But  why  in 
this  form  ?  The  Scripture  use 
of  this  emblem  will  be  our  best 
guide  here.  "My  dove,  my  un- 
defiled,  is  one,"  says  the  Song 
(6:9).  This  is  chaste  purity. 
Again,  "Be  ye  harmless  as 
doves,"  says  Christ  himself 
(Matt.  10:16).  Farther,  when 
we*ead  in  the  Song  (2:  14),  "  O 
my  dove  that  art  in  the  clefts  of 
tiie  rocks,  in  the  secret  places  of 
the  stairs  (see  Isaiah  60:8),  let 
me  see  thy  countenance,  let  me 
hear  thy  voice;  for  sweet  is  thy 
voice  and  thy  countenance  is 
comely," — it  is  shrinking  mod- 
esty, meekness,  gentleness,  that 
is  thus  charmingly  depicted.  In 
2* 


baptized,  went  up  straight- 
way from  the  water  :  and 
lo,  the  heavens  were  open- 
ed 2  unto  him,  and  he  saw 
the  Spirit  of  God  de- 
scending as  a  dove,  and 
coming  upon  him  ;  and  17 
lo,  a  voice  out  of  the 
heavens,  saying,  3This 
beloved 


is 


my 


Son, 


3  Or,  This  is   my  son ;  my  beloved  in 
whom  I  am  well  pleased .    Seech,  xii.  18. 


a  word,  when  we  read  (Psalm 
68:13)  "Ye  shall  be  as  the 
wings  of  a  dove  covered  with 
silver,  and  her  feathers  with 
yellow  gold,"  it  is  oeauteousness 
that  is  thus  held  forth.  And 
was  not  such  that  "Holy,  harm- 
less, undented  One,"  the  "  Sep- 
arate from  sinners"?  And  when 
with  John  1 :  32-34  we  compare 
the  predicted  descent  of  the 
Spirit  upon  Messiah  (Isaiah 
11:2),  "And  the  Spirit  of  the 
Lord  shall  rest  upon  Aim,"  we 
cannot  doubt  that  it  was  this 
permanent  and  perfect  resting 
of  the  Holy  Ghost  upon  the  Son 
of  God — now  and  thenceforward 
in  his  official  capacity — that  was 
here  visibly  manifested. 

17.  In  whom  I  am  ic ell  pleased. 
This  English  is  scarcely  strong 
enough.  "I  delight,"  comes 
nearer,  jierhaps,  to  that  ineffable 
complacency  which  is  manifest- 
ly intended ;  and  this  is  rather 
preferable,  as  it  would  imme- 
diately carry  the  thoughts  back 
to  that  august  Messianic  proph- 
ecy to  which  the  voice  from 
heaven  plainly  alluded  (Isa. 
42:1).  "Behold  my  Servant, 
whom  I  uphold;  mine  Elect,  in 

WHOM     MY     SOUL     DELIGHTETH." 

Was  this  voice  heard  by  the 
bystanders  ?  From  Matthew's 
form  of  it,  one  might  suppose  it 
so    designed,  but   it  would  ap- 


42 


S.  MATTHEW. 


3.  17— 


in     whom     I    am     well 
pleased. 
4     Then  was  Jesus  led  up 
of  the  Spirit  into  the  wil- 
derness to  be  tempted  of 

2  the  devil.  And  when  he 
had  fasted  forty  days  and 
forty  nights,  he  afterward 

3  hungered.  And  the  temp- 
ter came  and  said  unto 
him,  If  thou  art  the  Son 
of  God,  command  that 
these       stones      become 


1  Gr.  loaves. 


pear  that  it  was  not,  and  prob- 
ably only  John  heard  and  saw 
anything  peculiar  in  the  great 
baptism.  Accordingly  the  words 
' '  Hear  ye  Him  "  are  not  added 
as  at  the  Transfiguration. 

CHAPTER  IV. 
1.  Led  up  of  the  Spirit;  by 
the  guidance  of  the  Holy  Spirit. 
—  To  oe  tempted  of  the  devil. 
There  is  a  certain  mystery  envel- 
oping the  subject  of  the  Saviour's 
temptation,  which  all  the  efforts 
of  commentators  and  theologians 
have  not  been  able  to  remove. 
Attempts  have  been  made  to 
give  the  whole  passage  a  meta- 
phorical interpretation  ;  but 
such  a  construction  can  hardly 
be  given,  without  violence,  to  a 
passage  like  this,  occurring  in 
regukr  course,  as  a  part  of  a 
plain,  historical  narrative.  The 
sacred  writer  undoubtedly  meant 
to  be  understood,  and  must 
have  been  understood  at  the 
time,  as  asserting  literally  that 
Jesus  was  assailed  by  an  evil 
spirit,  not  human,  but  yet  hav- 
ing a  distinct  personal  existence. 
[We  need  not,  however,  neces- 
sarily suppose  that  Jesus  was 
literally  transferred  first  to  a 
pinnacle  of  the  temple,  and 
afterwards  to  an  exceeding  higrh 


'bread.    But  he  answered 4 
and    said,    It   is   written, 
Man    shall    not    live    by- 
bread  alone,  but  by  every 
word  that  proceedeth  ont 
of    the    mouth    of    God. 
Then  the  devil  takethhims 
into  the  holy  city;  and  he 
set  him  on  the  "pinnacle 
of  the  temple,  and  saith6 
unto  him,  If  thou  art  the 
Son  of  God,  cast  thyself 
down  :  for  it  is  written, 

5  Gr.  toing. 


mountain.  The  whole  narrative 
must  be  regarded  as  a  highly 
dramatic  and  pictorial  account 
of  an  inward  and  spiritual  con- 
flict. For  explanation  of  differ- 
ent interpretations  of  this  temp- 
tation see  my  commentary  on 
Matthew.     L.  A.] 

2.  Fasted.  It  is  not  certain 
that  this  implies  entire  absti- 
nence from  food,  but  only  an 
abstinence  from  all  except  such 
casual  and  uncertain  sustenance 
as  the  wilderness  afforded. 

3.  The  tempter  came  ;  whether 
in  bodily  form  or  by  inward  sug- 
gestions is  not  indicated ;  more 
probably  the  latter,  as  we  read 
(Heb.  4:  15)  that  he  was  tempt- 
ed in  all  points  like  as  we  are. 
— If  thou  art  the  Sou  or  God; 
that  is.  the  Messiah,  as  had  been 
proclaimed  by  the  voice  from 
heaven  (Matt.  3  :  17.)  —Com- 
mand that  these  stones,  &c. ;  to 
satisfy  his  hunger. 

4.  It  is  written  ;  Deut.  8:3. 

5.  The  holy  city.  Jerusalem 
was  called  the  holy  city,  because 
the  tempje  was  there,  and  it 
was  the  scene  of  all  the  great  re- 
ligious solemnities  of  the  na- 
tion. 

6.  Perhaps  to  make  a  public 
display  of  his  miraculous 
powers. 


k  13. 


S.  MATTHEW. 


He  shall  give  his  angels 

charge       concerning 

thee : 
And  on    their    hands 

they  shall  bear  thee 

up, 
Lest  haply  thou  dash 

thy    foot    against    a 

stone. 

7  Jesus  said  unto  him, 
Again  it  is  written,  Thou 
shalt  not  tempt  the  Lord 

8  thy  God.  Again,  the  devil 
taketh  him  unto  an  ex- 
ceeding high  mountain, 
and  sheweth  him  all  the 
kingdoms  of  the  world, 
and  the  glory  of  them  ; 


7.  Deut.  6:  16,  and  Ex.  17:7. 
By  a  comparison  of  these  pas- 
sages, the  sin  of  tempting  God 
would  seem  to  be  that  of  pre- 
sumptuously, or  with  an  im- 
proper spirit,  calling  for  or 
expecting  miraculous  interposi- 
tions from  him. 

8-10.  The  language  here  indi- 
cates a  picture  seen  in  the 
imagination  rather  than  a  literal 
view,  for  of  course  from  no 
mountain  could  all  the  kingdoms 
of  the  world  and  the  glory  of 
them  be  seen. — It  is  written;  the 
quotation  is  a  free  one.  Deut. 
6:13. 

11.  Angels  came;  either  in 
visible  form,  or  by  presenting, 
invisibly,  consolation  and  sup- 
port. 

12.  That  John  was  delivered  up. 
He  was  imprisoned  by  Herod  ; 
for  account  of  his  imprisonment 
see  Matt.  14:3-12.  JX  seems, 
from  John  3 :  22-26,  that  Jesus 
had  commenced  his  public  min- 
istry before  this  time  in  Judea. 
He  now  retired  to  Galilee,  a 
place  of  greater  seclusion  and 
safety.     Galilee  was  the  northern 


and   he   said    unto  him,  9 
All  these  things  will  I  give 
thee,    if    thou    wilt"  fall 
down   and    worship    me. 
Then    saith    Jesus     unto  10 
him,      Get    thee     hence, 
Satan:    for  it  is  written, 
Thou   shalt   worship    the 
Lord  thy  God,  and  him 
only    shalt    thou    serve. 
Then    the   devil    leavethii 
him  ;  and  behold,  angels 
came  and  ministered  unto 
him. 

Now   when    he    heard  12 
that  John  was  delivered 
up,    he     withdrew     into 
Galilee  ;  and  leaving  Na- 13 


province  of  Palestine,  a  retired, 
mountainous  region,  far  less  ex- 
posed to  tumults  and  popular 
commotions  than  the  region  of 
Jerusalem  :  and  it  was  very  prob- 
ably on  this  account  that  Jesus, 
who  was  constantly  taking  pre- 
cautions to  avoid  occasioning 
public  excitements,  chose  it  as 
the  scene  of  his  ministrations 
for  some  time  after  the  impris- 
onment of  John.  The  narrative 
of  Matthew  from  this  place  to 
20:17,  gives  an  account  of  the 
Saviour's  journeys,  discourses, 
and  miracles  among  these  quiet 
villages;  and  then  it  follows  him 
to  the  more  exciting  scenes  wit- 
nessed towards  the  close  of  his 
life,  in  Judea  and  Jerusalem. 

13.  Capernaum.  The  largest 
city  of  Galilee,  on  the  western 
shore  of  the  sea.  It  was  in  this 
maritime  city  that  Peter  and 
Andrew,  James  and  John,  dwelt 
in  the  occupation  of  fishermen. 
—  In  the  borders  of  Zebulvn  and 
Naphtali  ;  within  the  borders, 
that  is,  somewhere  in  the  coun- 
try occupied  by  those  two 
tribes. 


44 


S.  MATTHEW. 


4.  1:3- 


zareth,  he  came  and  dwelt 
in  Capernaum,  which  is 
by  the  sea,  in  the  borders 
of  Zebulun  and  Naphtali : 

14  that  it  might  be  fulfilled 
which  was  spoken  '  by 
Isaiah  the  prophet,  say- 
ing, 

15  The  land  of  Zebulun 

and  the  land  of 
Naphtali, 

a  Toward  the  sea,  be- 
yond Jordan, 

Galilee  of  the  'Gen- 
tiles, 

16  The  people  which  sat 

in  darkness 
Saw  a  great  light, 
And    to    them   which 

sat  in  the  region  and 

shadow  of  death, 
To    them     did    light 

spring  up. 

17  From  that  time  began 
Jesus  to  preach,  and  to 
say,  Repent  ye  ;  for  the 
kingdom  of  heaven  is  at 
hand. 

18  And    walking    by   the 

1  Or,  through 

2  Gr.  The  way  of  the  sea. 

3  Gr.  nations  :  and  so  elsewhere. 


15.  Galilee  of  the  Gentiles. 
This  region  was  the  outskirt  of 
the  Jewish  territory.  The  pop- 
ulation was  much  mixed  with 
emigrants  from  the  Gentile  coun- 
tries around,  and,  as  usual  in 
such  cases,  it  was  probably  de- 
graded and  depraved.  The  des- 
ignation was  at  any  rate  one  of 
reproach,  to  the  mind  of  a  Jew. 

17.  Kingdom  of  heaven;  that 
spiritual  kingdom  of  which 
Christ  is  the  head,  the  establish- 
ment of  which  is  commenced  in 
this  world,  and  is  to  be  perfect- 
ed in  the  world  to  come. 


sea  of  Galilee,  he  saw 
two  brethren,  Simon  who 
is  called  Peter,  and  An- 
drew his  brother,  casting 
a  net  into  the  sea  ;  for 
they  were  fishers.  And  19 
he  saith  unto  them,  Come 
ye  after  me,  and  I  will 
make  you  fishers  of  men. 
And  they  straightway  left  20 
the  nets,  and  followed 
him.  And  going  on  from  21 
thence  he  saw  other  two 
brethren,  4James  the  son 
of  Zebedee,  and  John  his 
brother,  in  the  boat  with 
Zebedee  their  father, 
mending  their  nets ;  and 
he  called  them.  And  22 
they  straightway  left  the 
boat  and  their  father,  and 
followed  him. 

And  Mesus  went  about  23 
in  all  Galilee,  teaching 
in  their  synagogues,  and 
preaching  the  "gospel  of 
the  kingdom,  and  heal- 
ing all  manner  of  disease 
and  all   manner  of  sick- 

4  Or,  Jacob  :  and  so  elsewhere. 

5  Some  ancient  authorities  read  he. 

6  Or,  good  tidings :  and  so  elsewhere. 


.  18.  These  disciples  had  pre- 
viously seen  Jesus,  on  the  banks 
of  the  Jordan,  when  attending 
upon  the  preaching  of  John. 
(John  1:35-42.) 

22.  The  loat — not  a  ship,  as 
rendered  in  the  Old  Version;  :t 
small  fishing'  boat  which  could 
be  manned  by  oars,  but  was  also 
provided  with  a  sail,  is  meant. 

23.  Synagogues  ;  edifices  erect- 
ed in  the  principal  cities  and 
towns,  and  used  for  religious 
worship,  and  for  other  ecclesias- 
tical purposes. 


-5.  6. 


S.  MATTHEW. 


45 


ness  among  the  people. 

24  And  the  report  of  him 
went  forth  into  all  Syria  : 
and  they  brought  unto 
him  all  that  were  sick, 
holden  with  divers  dis- 
eases and  torments,  'pos- 
sessed with  devils,  and 
epilex3tic,    and     palsied  ; 

25  and  he  healed  them.  And 
there  followed  him  great 
multitudes  from  Galilee 
and  Decapolis  and  Jeru- 
salem and  Judaea  and 
from  beyond  Jordan. 

5     And  seeing  the  uiulti- 

1  Or,  demoniacs 


24.  Possessed  with  devils.  Many 
have  supposed  that  those  pos- 
sessed with  devils  were  persons 
afflicted  with  insanity,  epilepsy, 
and  other  natural  diseases,  which 
were  attributed  in  those  days  to 
the  agency  of  evil  spirits.  It  is 
to  be  observed,  however,  that 
demoniacs  are  here  spoken  of 
as  a  distinct  class  from  lunatics. 
The  American  scholars  proposed 
in  all  such  passages  as  this  to 
substitute  for  devil  the  word 
demon.  This  word  unquestion- 
ably renders  the  original  more 
accurately;  the  word  in  the 
Greek  being  a  different  one 
from  that  which  is  rendered 
devil  in  such  passages  as  Matt. 
4:  15;  James  4:7;  Rev.  2:  10; 
and  the  like. 

25.  Decapolis;  a  remote  aud 
wild  region  on  the  north-eastern 
border  of  Lower  Galilee,  in- 
habited mostly  by  Gentiles. 

CHAPTER  V. 
1.  He  went  up  into  the  mountain  ; 
i.  e.  the  hill  country.     The  moun- 
tain, in  this  and  similar  expres- 
sions, must  not  be  pictured   to 


tudes,  he  went  up  into 
the  mountain  :  and  when 
he  had  sat  down,  his  dis- 
ciples came  unto  him : 
and  he  opened  his  mouth  2 
and  taught  them,  saying, 

Blessed  are  the  poor  in  3 
spirit :    for  theirs  is  the 
kingdom  of  heaven. 

"Blessed  are  they  that  4 
mourn  :  for  they  shall  be 
comforted. 

Blessed  are  the  meek  :  5 
for  they  shall  inherit  the 
earth. 

Blessed    are  they  that  6 

2  Some  ancient  authorities  transpose 
ver.  4  and  5. 


the  mind  as  a  single  elevation  of 
laud,  but  rather  as  a  tract  of 
varied  scenery,  in  which  eleva- 
tions, valleys,  forests,  cliffs, 
precipices,  and  lofty  summits, 
combine  to  form  extended  re- 
gions of  solitude  and  seclusion. 
When,  therefore,  Jesus  is  spoken 
of  as  going  up  into  a  mountain, 
we  must  not  conceive  of  him  as 
ascending  a  simple  eminence,  for 
the  sake  of  a  commanding  posi- 
tion for  addressing  his  followers, 
but  as  retiring  with  them  to  a 
region  of  solitude,  for  the  sake 
of  seclusion  and  safety. —  Had 
sat.  It  was  the  custom  of  the 
Jews  to  sit  when  teaching. 

3.  Blessed;  happy,  highly 
favored. — Poor  in  spirit;  those 
who  are  humble;  lowly  in  mind; 
conscious  of  ignorance  and  un- 
worthiness. 

5.  Inherit  the  earth.  The  se- 
cure and  tranquil  possession  of 
Palestine  was  used  by  the  He- 
brew prophets  as  an  image  ex- 
pressive  of  the  greatest  felicity. 
Hence  the  words  inherit  the  earth 
became  a  proverb,  to  denote  the 
enjoyment  of  very  great  blessings. 


46 


S.  MATTHEW. 


5.  6- 


huuger  and  rliirsfc  after 
righteousness:  for  they 
shall  be  filled. 

7  Blessed  are  the  merci- 
ful :  for  they  shall  obtain 
mercy. 

8  Blessed  are  the  pure  in 
heart:  for  they  shall  see 
God. 

9  Blessed  are  the  peace- 
makers :  for  they  shall  be 
called  sons  of  God. 

10  Blessed  are  they  that 
have  been  persecuted  for 
righteousness'  sake  :  for 
theirs  is  the  kingdom  of 

11  heaven.  Blessed  are  ye 
when  men  shall  reproach 
you,  and  persecute  you, 
and  say  all  manner  of 
evil  against  you  falsely, 

12  for  my  sake.  Rejoice, 
and  be  exceeding  glad  : 
for  great  is  your  reward 
in  heaven  :  for  so  perse- 


8.  Pure  in  heart ;  those  who 
are  not  merely  externally  moral, 
but  whose  motives  and  thoughts 
are  pure. — Shall  see  God;  purity 
of  heart  is  the  condition  of  a 
true  acquaintance  and  fellowship 
with  God. 

11.  Falsely.  The  reproach 
which  professing  Christians 
sometimes  incur  is  deserved. 
The  blessing  is  pronounced  only 
upon  those  who  are  falsely  ca- 
lumniated. 

13.  Lost  its  savor;  if  the 
Christian  character  loses  the  life 
and  spirit  of  piety. 

15.  Light  a  lamp,  &c.  The 
ancient  Jewish  lamp  was  ordi- 
narily a  shallow  vessel  of  oil  with 
a  wick  floating  in  it,  which  was 
placed  on  a  little  stand  for  the 
purpose.     The   idea  is   that   as 


cuted   they   the  prophets 
which  were  before  you. 

Ye  are  the  salt  of  the  13 
earth :  but  if  the  salt 
have  lost  its  savour, 
wherewith  shall  it  be 
salted?  it  is  thenceforth 
good  for  nothing,  but  to 
be  cast  out  and  trodden 
under  foot  of  men.  Yei4 
are  the  light  of  the 
world.  A  city  set  on  a 
hill  cannot  be  hid.  Nei- 15 
ther  do  men  light  a  lamp, 
and  put  it  under  the 
bushel,  but  on  the  stand  ; 
and  it  shine th  unto  all 
that  are  in  the  house. 
Even  so  let  your  light  16 
shine  before  men,  that 
they  may  see  your  good 
works,  and  glorify  your 
Father  which  is  in  heav  - 


en. 


Think  not  that  I  came  17 


men  do  not  light  a  lamp  to  con- 
ceal its  light,  but  that  it  may 
shine  around,  so  Jesus  kindles 
the  light  of  truth  in  the  hearts 
of  the  disciples,  not  that  it  may 
be  concealed  there,  but  that  it 
may  be  used  to  enlighten  and 
benefit  mankind. 

17.  The  lata  or  the  prophets; 
the  religious  system  revealed  in 
the  books  of  the  Old  Testament. 
— But  to  fulfil.  The  Saviour  ful- 
filled the  law  of  Moses,  in  re- 
spect to  its  moral  requirements, 
not  only  by  bringing  out  clearly 
to  view,  and  strongly  enforcing, 
their  spiritual  meaning  and  in- 
tent, but  also  by  imparting  to 
his  disciples  new  spiritual  life 
which  gives  them  power  to  fulfil 
the  spirit  of  God's  law;  and,  in 
respect    to    its   ceremonial    pro- 


-5.  22. 


S.  MATTHEW. 


47 


to  destroy  the  law  or  the 
prophets  :  I  came  not  to 
destroy,  but  to-  fulfil. 
For  verily  I  say  unto  you, 
Till  heaven  and  earth 
pass  away,  one  jot  or  one 
tittle  shall  in  no  wise  pass 
away  from  the  law,  till 
all      things     be    accom- 

lQplished.  Whosoever 

therefore  shall  break  one 
of  these  least  command- 
ments, and  shall  teach 
men  so,  shall  be  called 
least  in  the  kingdom  of 
heaven :  but  whosoever 
shall  do  and  teach  them, 
he  shall  be  called  great 
in  the  kingdom  of  heaven. 

20  For  I  say  unto  you,  that 
except    your    righteous- 

1  Many  ancient  authorities  insert  with- 
out cause. 

2  An  expression  of  contempt.   , 


visions,  by  accomplishing,  in  his 
own  person,  the  great  reality 
which  these  rites  and  ceremonies 
were  intended  to  prefigure. — 
Thus,  by  his  instructions  and 
example  on  the  one  hand,  and 
by  his  sufferings  and  death  on 
the  other,  all  was  fulfilled. 

18.  Jot;  the  name  of  the 
smallest  Hebrew  letter.  —  Tittle; 
point  or  corner  of  a  letter. 
The  idea  is,  not  the  smallest 
part. 

21.  To  them  of  old  time;  not, 
as  in  the  Old  Version,  by  them  of 
old  time.  The  contrast  is  not 
between  Christ  and  Moses  as 
lawgivers,  but  between  the  world 
in  its  earlier  ages,  when  it  was 
necessarily  in  bondage  under 
rules  and  regulations,  and  the 
world  in  its  later  age,  when  it  is 
ushered  into  liberty  by  Christ. 
.  22.   Brother;  any  fellow-being. 


ness  shall  exceed  the 
righteousness  of  the 
scribes  and  Pharisees,  ye 
shall  in  no  wise  enter  into 
the  kingdom  of  heaven. 

Ye  have  heard  that  it  21 
was  said  to  them  of  old 
time,  Thou  shalt  not  kill ; 
and  whosoever  shall  kill 
shall  be  in  danger  of  the 
judgement:  but  I  say  unto  22 
you,  that  every  one  who 
is  angry  with  his  brother 
1  shall  be  in  danger  of  the 
judgement ;  and  whoso- 
ever shall  say  to  his 
brother,  2Raca,  shall  be 
in  danger  of  the  council ; 
and  whosoever  shall  say, 
3  Thou  fool,  shall  be  in 
danger  4of   the   5hell   of 

3  Or,  Moreh,  a  Hebrew  expression  of 
condemnation. 

4  Gr.  unto  or  into. 

5  Gr.  Gehenna  of  fire. 


—  The  judgment;  an  inferior 
court  of  the  Jews. — Baca  ;  a 
term  of  opprobrious  reproach, 
meaning  woj-thless,  senseless.  — 
The  council ;  the  superior  court 
of  the  Jews,  called  the  Sanhe- 
drim, which  had  jurisdiction 
over  graver  offences.  This  body 
is  often  alluded  to  in  the  New 
Testament.  (Acts  5:27-41.  6: 
12.  22 :  30.)  —  Thou  fool  The 
connection  which  this  verse  sus- 
tains to  v.  21,  shows  that,  in 
respect  to  all  these  expressions, 
the  Saviour  speaks  of  them  only 
as  used  under  the  influence  of 
angry,  malicious,  or  revengeful 
feeling.  He  himself  sometimes 
employed  this  last  term  in  just  re- 
buke of  folly  aud  sin.  (Matt.  23 : 
19.  )—Hell  of  fire.  The  reference  is 
to  a  fire  which  was  kept  burning 
in  the  Vale  of  Gehenna  for  the 
purpose  of  destroying  the  offal 


48 


S.  MATTHEW. 


5.  23— 


23  fire.  If  therefore  thou 
art  offering  thy  gift  at  the 
altar,  and  there  remem- 
berest  that  thy  brother 
hath  aught   against  thee, 

24  leave  there  thy  gift  before 
the  altar,  and  go  thy  way, 
first  be  reconciled  to  thy 
brother,   and   then   come 

25  a  nd  offer  th  y  gift.  Agree 
with  thine  adversary 
quickly,  whiles  thou  art 
with  him  in  the  way  ; 
lest  haply  the  adversary 
deliver  thee  to  the  judge, 
and  the  judge  '  deliver 
thee  to  the  officer,  and 
thou  be  cast  into   prison. 

2G  Verily  I  say  unto  thee, 
Thou  shalt  by  no  means 
come  out  thence,  till  thou 
have  paid  the  last  farth- 
ing. 

27  Ye  have  heard  that  it 
was  said,  Thou   shalt  not 

28 commit  adultery:  but  I 
say  unto  you,  that  every 
one  that  looketh  on  a 
woman  to  lust  after  her 
hath  committed  adultery 

1  Some  ancient  authorities  omit  deliver 
thee. 


of  the  city  and  the  corpses  of 
criminals.  It  is  referred  to  by 
Christ  as  a  symbol  of  future 
punishment.  The  meaning  of 
the  whole  passage  is,  that  the 
displeasure  of  God,  and  the  ter- 
rible penalties  of  his  law,  are 
incurred  by  feelings  of  malice 
and  anger,  however  slight  may 
be  the  outward  expression  of 
them. 

23,  24.  The  meaning  is,  that 
we  cannot  offer  acceptable  wor- 
ship to  God,  while,  cherishing 
unkind    or   hostile    feelings    to- 


with  her  already  in  his 
heart.  And  if  thy  right 29 
eye  causeth  thee  to  stum- 
ble, pluck  it  out,  and 
cast  it  from  thee  :  for  it 
is  profi  table  for  thee 
that  one  of  thy  mem- 
bers should  perish,  and 
not  thy  whole  body  be 
cast  into  2  hell.  And  if  30 
thy  right  hand  causeth 
thee  to  stumble,  cut 
it  off,  and  cast  it  from 
thee  :  for  it  is  profitable, 
for  thee  that  one  of  thy 
members  should  perish, 
and  not  thy  whole  body 
go  into  2  hell.  It  was  said  31 
also,  Whosoever  shall  put 
away  his  wife,  let  him 
give  her  a  writing  of  di- 
vorcement :  but  I  say  unto  32 
you,  that  every  one  that 
putteth  away  his  wife, 
saving  for  the  cause  of 
fornication,  maketh  her 
an  adulteress  :  and  who- 
soever shall  marry  her 
when  she  is  put  away 
committeth  adultery. 

2  Gr.  Gehenna.  • 


wards  a  fellow  man,  or  neglect- 
ing to  make  reparation  for  any 
injury  which  we  may  have  done 
him. 

25.  That  is,  it  is  better  to 
yield  something  of  our  rights 
than  to  incur  the  evils  and  dan- 
gers of  contending  for  them. 

29.  Causeth  thee  to  stumbles- 
becomes  a  means  of  temptation 
to  sin. 

32.  MaTceth  her  an  adulteress ; 
by  tempting  her;  by  placing  her 
in  a  situation  of  exposure  to 
temptation  to  sin. 


5.  41. 


S.  MATTHEW. 


40 


33  Again,  ye  have  heard 
that  it  was  said  to  them 
of  old  time,  Thou  shalt 
not  forswear  thyself,  but 
shalt   perform    unto    the 

34 Lord  thine  oaths:  but  I 
say  unto  you,  Swear  not 
at  all ;  neither  by  the 
heaven,    for     it     is     the 

35  throne  of  God  ;  nor  by 
the  earth,  for  it  is  the 
footstool  of  his  feet ;  nor 
1  by  Jerusalem,  for  it  is 
the  city  of  the  great  King. 

36  Neither  shalt  thou  swear 
by  thy  head,  for  thou 
canst  not  make  one  hair 

37  white  or  black.     2  But  let 

1  Or,  toward 

2  Some  ancient    authorities   read  But 
your  speech  shall  be. 


33.  Unto  the  Lord  thine  oaths  ; 
thine  oaths  taken  in  the  name  of 
the  Lord. 

34.  Swear  not  at  all ;  that  is, 
on  ordinary  occasions,  in  the 
common  intercourse  of  society. 
All  the  precepts  of  this  discourse 
relate  to  the  conduct  of  indivi- 
duals in  the  private  relations  of 
life;  and  as  verses  39-42  do  not 
forbid  the  resistance  and  punish- 
ment of  wicked  men,  by  civil 
governments,  neither  does  this 
prohibit  calling  upon  God  to 
witness  the  truth  of  declarations 
made  in  the  administration  of 
public  justice,  or  on  other  sol- 
emn occasions.  For  the  ex- 
ample of  the  apostles,  see  Rom. 
1:9. 

35.  The  great  King  ;  Jehovah. 

37.  The  evil  one ;  see  note  on 
Matt.  6:13. 

38.  An  eye  for  an  eye,  &c. 
This  verse  was  the  rule  of  law 
for  the  guidance  of  the  magis- 
trate in  the  punishment  of 
offenders.   The  Saviour  do<  s  not 


your  speech  be,  Yea,  yea ; 
Nay,  nay :  and  whatso- 
ever is  more  than  these  is 
of  3  the  evil  one. 

Ye  have  heard  that  it  38 
was  said,  An  eye  for  an 
eye,    and   a   tooth   for   a 
tooth  :  but  I  say  unto  you,  39 
Resist  not  4him    that   is 
evil :  but  whosoever  smi- 
teth    thee    on   thy   right 
cheek,  turn  to  him  the  oth- 
er also.     And  if  any  man  40 
would    go    to    law    with 
thee,  and  take  away  thy 
coat,    let    him    have  thy 
cloke  also.     And  whoso-4] 
ever  shall  5  compel  thee  to 


3  Or,  evil:  as  in  ver. 

4  Cr,  evil 

5  Gr.  imjiress. 


vi.  13. 


condemn  it  in  this  point  of  view, 
(v.  18,)  but  only  prescribes  an- 
other rule  for  individual  action, 
in  the  private  relations  of  life. 

39.  Resist  not  him  that  is  evil  ; 
bear  injuries  meekly,  without 
retaliation.  Like  the  foregoing 
precepts,  this  rule  is  intended  to 
be  applied  to  the  private  inter- 
course of  society.  The  whole 
tenor  of  the  Scriptures  shows 
that  it  is  the  right  and  the  duty 
of  civil  governments  to  exercise 
coercion,  when  necessary  to  re- 
strain or  punish  the  wicked. 
Paul  appealed  to  the  Roman 
government  when  in  danger, 
and  accepted  the  protection  of 
an  armed  escort.  (Acts  23:  16- 
33.) 

41.  Go  with  him  twain.  The 
officers  of  government,  in  trans- 
mitting despatches,  could  press 
any  man  into  their  service,  to 
help  them  on  their  way.  This 
often  gave  rise  to  great  oppres- 
sion. Our  Saviour  teaches  his 
disciples  not  to    be  eager  to  re- 


50 


S.  MATTHEW. 


5.  41 


go  one  mile,  go  with  him 

42  twain.  Give  to  him  that 
asketh  thee,  and  from 
him  that  would  borrow 
of  thee  turn  not  thou 
away. 

43  Ye  have  heard  that  it 
was  said,  Thou  shalt  love 
thy  neighbour,   and  hate 

44 thine  enemy:  but  I  say 
unto  you,  Love  your  ene- 
mies, and  pray  for  them 

45  that  persecute  you  ;  that 
ye  may  be  sons  of  your 
Father  which  is  in  heav- 
en :  for  he  maketh  his  sun 
to  rise  on  the  evil  and  the 
good,  and  sendeth  rain  on 
the  just  and  the  unjust. 

46  For  if  ye  love  them  that 
love  you,  what  reward 
have  ye  ?  do  not  even  the 

4?  'publicans  the  same  ?  And 
if  ye  salute  your  brethren 
only,  what  do  ye  more 
than  others  ?  do  not  even 
the   Gentiles    the   same  \ 

48  Ye  therefore  shall  be  per- 


fect,   as    your    heavenly 
Father  is  perfect. 

Take  heed  that  ye  do  6 
not  your  righteousness 
before  men,  to  be  seen  of 
them  :  else  ye  have  no 
reward  with  your  Father 
which  is  in  heaven. 

When  therefore  thou  2 
doest  alms,  sound  not  a 
trumpet  before  thee,  as 
the  hypocrites  do  in  the 
synagogues  and  in  the 
streets,  that  they  may 
have  glory  of  men. 
Verily  I  say  unto  you, 
They  have  received  their 
reward.  But  when  thou  3 
doest  alms,  let  not  thy 
left  hand  know  what  thy 
right  hand  doeth  :  that  4 
thine  alms  may  be  in 
secret :  and  thy  Father 
which  see th  in  secret  shall 
recompense  thee. 

And  when  ye  pray,  yes 
shall  not  be  as  the  hypo- 
crites :  for   they  love   to 


1  That  is,  collectors,  01  renters  of  Boj/wn  ,  taxes :  and  so  elsewhere. 


sist  the  authority  of  the  govern- 
ment, even  when  it  is  unjustly 
exercised. 

48.  Shall  be  perfect;  perfect 
in  respect  to  the  extent  of  your 
benevolence  and  kindness;  it 
must  include  all,  the  evil  and 
unthankful  as  well  as  the  grate- 
ful and  the  good. 

CHAPTER  VI. 
1.    Tour   righteousness — not  as 

in  the   Old    Version,  your  alms. 
This   is   intended    as   a  general 
condemnation  of  ostentation  and 
parade  in   acts  of   virtue 
ligion,  there  being  subsequently 


three  distinct  applications  of  the 
principle;  in  v.  2-4,  to  the  sub- 
ject of  charity  to  the  poor;  v. 
5-15,  to  prayer;  and  v.  16-18, 
to  fasting. — Before  men;  osten- 
tatiously, seeking  applause. 

2.  Sound  a  trumpet;  make  a 
parade,  or  endeavor  in  any  way 
to  attract  the  attention  of  others. 
—Synagogues,  These  edifices, 
and  the  courts  connected  with 
them,  were  used  for  various 
other  purposes,  besides  public 
worship.  —  They  have  received 
their  reward  ;  the  praise  of  men, 
which  is  what  they  seek. 

4.  Shall   recompense  thee;  not 


6.  15. 


S.  MATTHEW. 


51 


stand  and  pray  in  the 
synagogues  and  in  the 
corners  of  the  streets, 
that  they  may  be  seen  of 
men:  Verily  I  say  unto 
you,  They   have  received 

6  their  reward.  But  thou, 
when  thou  prayest,  enter 

'into  thine  inner  chamber, 
and  having  shut  thy  door, 
pray  to  thy  Father  which 
is  in  secret,  and  thy 
Father  which  seeth  in 
secret   shall    recompense 

7  thee.  And  in  praying 
use  not  vain  repetitions, 
as  the  Gentiles  do :  for 
they  think  that  they  shall 
be  heard  for   their  much 

S  speaking.  Be  not  there- 
fore like  unto  them  :  for 
1  your  Father  knoweth 
what  things  ye  have  need 

1  Some    ancient  authorities  read   God 
you?'  Father. 

2  Gr.  our  bread  for  the  coming  day. 

3  Or,  evil 


necessarily  openly,  as  expressed 
in  the  Old  Version ;  the  recom- 
pense is  often  in  the  secret  sense 
of  divine  favor,  which  fills  the 
heart  of  the  true  child  of  God 
with  joy. 

7.  Vain  repetitions;  long 
prayers  full  of  sameness  and  rep- 
etition, and  made  through  os- 
tentation •  or  spiritual  pride. 
Protracted  seasons  of  devotion, 
in  extraordinary  emergencies*,  or 
in  seasons  of  great  trial  or  suf- 
fering, when  the  soul  is  ear- 
nest and  sincere,  are  not  con- 
demned. Our  Saviour  himself 
sometimes  spent  the  night  in 
prayer. 

9.  Hallowed  be  thy  name  ;  may 
it  be  revered, — adored. 

12.    Debts ;      sins,     offences. 


of,    before    ye    ask  him. 
After  this  manner   there- 9 
fore  pray  ye  :  Our  Father 
which     art    in     heaven, 
Hallowed   be   thy  name. 
Thy       kingdom      come.  10 
Thy  will  be   done,  as  in 
heaven,     so     on     earth. 
Give    us    this    day    2ourii 
daily  bread.    And  forgive  12 
us  our  debts,  as   we  also 
have  forgiven    our  debt- 
ors.    And   bring   us   not  13 
into  temptation,  but  de- 
liver   us    from  3the  evil 
one."      For  if  ye  forgive  14 
men      their      trespasses, 
your  heavenly  Father  will 
also  forgive  you.     But  if  15 
ye  forgive  not  men  their 
trespasses,    neither    will 
your  Father  forgive  your 
trespasses. 

4  Many  authorities,  some  ancient,  but 
with  variation*,  add  For  thine  is  the 
kingdom,  and  the  power,  and  the  glory, 
for  ever.    Amen. 


Cherish  towards  us,  in  view  of 
our  sins,  the  same  feelings  that 
we  cherish  towards  those  who 
offend  us — a  fearful  prayer  to  be 
offered  by  those  who  indulge  in, 
an  unforgiving  spirit. 

13.  Bring  us  not  into  tempta- 
tion ;  suffer  us  not  to  be  exposed 
to  heavy  trials  or  afflictions,  or 
to  strong  temptations  to  sin. — 
Evil  one;  Satan,  the  original 
author  of  all  temptation.  Comp. 
Matt.  13:38,  John  8:44,  and 
John  17 :  15.  —From  the  Evil  One, 
or,  from  the  evil.  The  Old  Ver-( 
sion  was  translated  by  men  more 
familiar  with  the  Vulgate,  or( 
Latin  version  of  the  Bible,  than 
with  the  original  Greek.  The 
Latin  language  contains  no  arti- 
cles, and    following   that  trans- 


S.  MATTHEW. 


6.  16- 


ig  Moreover  when  ye  fast, 
be  not,  as  the  hypocrites, 
of  a  sad  countenance : 
for  they  disfigure  their 
faces,  that  they  may  be 
seen  of  men  to  fast. 
Verily  I  say  unto  you, 
They  have  received  their 

17 reward.  But  thou,  when 
thou  fastest,  anoint  thy 
head,  and  wash  thy  face  ; 

isthatthoube  not  seen  of 
men  to  fast,  but  of  thy 
Father  which  is  in  secret : 
and  thy  Father,  which 
seeth  in  secret,  shall  re- 
compense thee. 

1  Gr.  dig  through . 


lation,  where  the  New  Testament 
said  the  evil,  the  translators  of 
the  King  James  version  said 
simply  evil.  Christ  habitually 
treats  the  Evil  One  or  Satan  as 
the  source  or  embodiment  of  all 
sin  and  wickedness.  He  there- 
fore here  instructs  us  to  pray  to 
be  delivered  from  Satan  as  the 
one  from  whom  all  evil  proceeds. 
Com  pare  Ephes.  6: 12,  and  James 
4:7.  The  reader  will  observe 
that  the  doxology  to  which  he 
has  been  accustomed,  "For 
Thine  is  the  kingdom  and  power 
and  the  glory  forever  Amen,"  is 
omitted  from  this  version.  It 
was  probably  added  subsequent- 
ly to  Matthew's  original  Gospel, 
in  order  to  make  the  prayer  more 
useful  in  public  service.  It  is 
not  found  in  the  most  ancient 
manuscripts,  nor  noticed  by  the 
earliest  fathers  in  their  exposi- 
tion of  the  Lord's  Prayer,  nor  is 
it  found  in  the  other  version  of 
the  Lord's  Prayer  given  in  Luke 
11:1-4. 

16.  Fast.  When  oppressed 
with  grief,  we  have  little  appe- 
tite for  food.      Hence    fasting  is 


Lay  not   up  for  your- 19 
selves  treasures  upon  the 
earth,    where   moth    and 
rust  doth   consume,  and 
where     thieves      '  break 
through  and  steal:    but 20 
lay    up    for     yourselves 
treasures       in       heaven,  t 
where  neither  moth  nor' 
rust  doth  consume,   and 
where     thieves     do     not 
1  break  through  nor  steal : 
for  where  thy  treasure  is,  21 
there  will   thy   heart  be 
also.      The  lamp   of   the  22 
body  is  the  eye  :  if  there- 
fore thine  eye  be  single, 


the  natural  expression  of  grief. 
If  unfeigned  sorrow  for  sin  do 
not  accompany  it,  it  is  of  no 
avail. — Hypocrites;  false  pre- 
tenders to  piety. — Disfigure  their 
faces.  Paleness  and  emaciation, 
and  an  air  of  dejection,  are  the 
consequences  of  long  abstinence 
from  food.  The  hypocrites  en- 
deavored, in  various  ways,  to 
assume  such  appearances. 

17.  Anoint  thine  head  ;  that  is, 
as  usual,  this  being  then  cus- 
tomary among  the  Jews.  The 
meaning  is,  do  nothing  to  make 
an  outward  display  of  penitence 
and  mortification. 

19.  Moth  mid  rust.  The  treas- 
ures of  wealthy  persons,  in  an- 
cient times,  consisted  of  accu- 
mulations of  property  in  their 
own  hands,  much  of  which  was 
of  a  perishable  nature.  (Josh. 
22:  S.  Luke  12:  16-19.)  Hence 
moths,  rust,  and  thieves,  were 
then  the  sources  of  insecurity. 
In  modern  limes,  the  dangers  to 
which  property  is  exposed,  are 
still  greater,  though  of  a  differ- 
ent kind. 

22.   The  lam})  of  tlie  body  ;  that 


-6.  30. 


S.  MATTHEW. 


53 


thy  whole  body  shall  be 
23 full  of  light.  But  if 
thine  eye  be  evil,  thy 
whole  body  shall  be  full 
of  darkness.  If  there- 
fore the  light  that  is  in 
thee  be  darkness,  how 
great   is    the     darkness ! 

24  No  man  can  serve  two 
masters  :  for  either  he 
will  hate  the  one,  and 
love  the  other  ;  or  else  he 
will  hold  to  one,  and  de- 
spise the  other.  Ye  can- 
not serve  God  and  mam- 

25  mon.  Therefore  I  say 
unto  you,  Be  not  anxious 
for  your  life,  what  ye 
shall  eat,  or  what  ye  shall 
drink  ;  nor  yet  for  your 
body,  what  ye  shall  put 
on.  Is  not  the  life  more 
than  the  food,  and  the 
body  than  the   raiments 

1  Or,  age 


is,  the  instrument  or  organ  on 
which  the  boay  depends  for 
light. — Single;  in  a  healthy  and 
perfect  state. — Full  of  light; 
fully  supplied  with  light. 

23.  Evil ;  defective  or  diseas- 
ed.— If  therefore  the  light,  &c. 
The  meaning  of  the  whole  pas- 
sage is  this :  As  the  whole  body 
is  in  darkness  if  the  light  of  the 
eye  be  extinguished,  so,  if  the 
perception  of  divine  truth  is 
lost,  the  whole  soul  is  involved 
in  the  deepest  spiritual  igno- 
rance and  danger. 

24.  Hate  the  one;  that  is,  be 
indifferent  to  him.  The  word 
hate  is  frequently  used  in  a  sense 
analogous  to  this. — Hold  to  the 
one;  be  devoted  to  his  service. 
Desp  ise  ;  disregard .  — Mammon; 
a  heathen  deity,  supposed  to  pre- 
side   over    riches.     The  idea  is, 


Behold  the  birds  of  the  26 
heaven,    that    they    sow 
not,  neither  do  they  reap, 
nor    gather    into   barns  ; 
and  your   heavenly    Fa- 
ther feedeth  them.     Are 
not    ye    of    much    more 
value    than   they?     And 2? 
which   of  you  by  being- 
anxious  can  add  one  cu- 
bit   unto    his     '  stature  ? 
xVnd  why  are  ye  anxious  28 
concerning  raiment  \  Con- 
sider   the    lilies    of    the 
field,    how    they    grow  ; 
they  toil  not,  neither  do  29 
they  spin  :  yet  I  say  un- 
to you,    that  even  Solo- 
mon in  all  his  glory  was 
not  arrayed   like  one  of  30 
these.     But  if  God  doth 
so  clothe  the  grass  of  the 
field,    which    to-day    is, 
and  to-morrow  is  cast  in- 


you  cannot  serve  God  and  also 
fix  your  hearts  upon  this  world. 

25.  Be  not  anxious.  This  is  a 
great  improvement  on  the  Old 
Version  wThich  rendered  the  pas- 
sage u  take  no  thought  for  your 
life,"  etc.  The  Greek,  literally 
rendered  is — "  be  not  divided  or 
distracted  in  mind  respecting 
your  life."  Christ's  cure  for 
care  is  a  consecration  of  the 
whole  life,  the  whole  mind,  and 
the  whole  soul  to  God  and  his 
service. 

27.  Unto  his  stature — or  to  his 
age.  Measures  of  space  are  some- 
times employed  by  metaphor  in 
speaking  of  life,  as  in  Psalm 
39 :  5,  anxiety  or  care  cannot 
add  length  to  our  days. 

30.  Cast  into  the  oven  ;  with 
other  dried  herbage  used  as  fuel. 


54 


S.  MATTHEW. 


6.  30— 


to  the  oven,  shall  let  not 
much  more  clothe  you,  0 
ye   of    little  faith  %      Be 

31  not  therefore  anxious, 
saying,  What  shall  we 
eat  \  or,  What  shall  we 
drink  ?    or,  Wherewithal 

32 shall  we  be  clothed?  For 
after  all  these  things  do 
the  Gentiles  seek ;  for 
your  heavenly  Father 
knoweth  that  ye  have 
need  of  all  these  things. 

33  But  seek  ye  first  his 
kingdom,  and  his  righte- 
ousness ;  and  all  these 
things  shall  be  added  un- 

34  to  you.  Be  not  there- 
fore anxious  for  the  mor- 
row :  for  the  morrow  will 
be  anxious  for  itself. 
Sufficient  unto  the  day  is 
the  evil  thereof. 

7      Judge  not,  that  ye  be 

Snot    judged.       For  with 

what  judgement  ye  judge, 

ye  shall  be  judged :  and 


33.  His  kingdom  and  his  right- 
eousness ;  that  holiness  which 
will  make  you  a  member  of 
Christ's  spiritual  kingdom. 

34.  The  morrow  will  be  anx- 
ious, &c. ;  add  not  to  the  cares 
of  to-day  by  anxious  solicitude 
for  the  morrow.  Each  day 
brings  with  it  cares  enough  of 
its  own. 

CHAPTER  VII. 

1.  Judge  not.  The  forming  of 
opinions  respecting  our  fellow 
men  is  not  forbidden,  but  pro 
nouncing  a  final  and  conclusive 
judgment  upon  Iheir  character 
and  their  motives. 

2.  With  what  judgment  ye 
judge,   &c. ;  that  is,  the  calum 


with  what  measure  ye 
mete,  it  shall  be  measured 
unto  you.  And  why  be- 3 
holdest  thou  the  mote 
that  is  in  thy  brother's 
eye,  but  considerest  not 
the  beam  that  is  in  thine 
own  eye  ?  Or  how  wilt 4 
thou  say  to  thy  brother, 
Let  me  cast  out  the  mote 
out  of  thine  eye  ;  and  lo, 
the  beam  is  in  thine  own 
eye  \  Thou  hypocrite,  5 
cast  out  first  the  beam  out 
of  thine  own  eye :  and 
then  shalt  thou  see  clear- 
ly to  cast  out  the  mote 
out  of  thy  brother's  eye. 

Give  not  that  which  is  6 
holy  unto  the  dogs,  nei- 
ther cast  your  pearls  be- 
fore the  swine,  lest  haply 
they  trample  them  under 
their  feet,  and  turn  and 
rend  you. 

Ask,    and    it   shall  be  7 
given  you  ;  seek,  and  ye 


niator  will  be  calumniated ;  he 
who  unjustly  condemns  others, 
must  expect  to  be  himself  con- 
demned. 

3.  Beholdest  thou  the  mote,  &c. 
The  mote  represents  the  small- 
er  fail  Its  of  our  neighbor;  the 
beam,  greater  and  more  serious 
ones  of  ourseh  i 

6.  By  that  which  is  holy,  and 
pearls,  are  meant  the  truths  and 
doctrines  of  the  Gospel;  by  dogs, 
and  swine,  debased  and  utterly 
profligate  men.  The  sentiment 
is.  that  religious  instruction  is 
not  to  be  urged  upon  men  who 
are  so  sunk  in  depravity  that 
tlicy  will  receive  it  with  iinprc^ 
cnti  ins  and  blasphemy. 

3 .  Ask ;  that  is,  ask  of  God, 


—7  15. 


S.  MATTHEW. 


8  shall  find  ;  knock,  and  it 
shall  be  opened  unto 
you  :  for  every  one  that 
asketh  receiveth  ;  and  he 
that  seeketh  findeth  ;  and 
to  him  that  knocketh  it 

9  shall  be  opened.  Or  what 
man  is  there  of  you,  who, 
if  his  son  shall  ask  him 
for  a  loaf,  will  give  him  a 

10  stone  ;  or  if  he  shall  ask 
for  a  fish,  will  give  him  a 

11  serpent  ?  If  ye  then,  being- 
evil,  know  how  to  give 
good  gifts  unto  your 
children,  how  much  more 
shall  your  Father  which 
is  in  heaven  give  good 
things  to  them   that  ask 

12 him?     All   things   there- 

1  Some  ancient  authorities  omit  is  the 
gate. 


The  whole  passage  (7-11)  offers 
to  the  Christian  a  strong  assur- 
ance of  favorable  answers  to  sin- 
cere prayer.  According  to  the 
usual  custom  of  our  Saviour  in 
his  instructions,  the  principle  is 
stated  in  a  broad  and  unquali- 
fied manner,  on  the  presumption 
that  the  good  sense  and  candor 
of  the  hearer  would  apply  the 
qualifications  to  which  all  gen- 
eral statements  are  liable.  The 
very  illustration  which  the 
Saviour  uses,  shows  that  these 
limitations  are  implied.  The 
great  Father  of  all,  like  human 
parents,  sometimes  finds  it  best  to 
deny  the  requests  of  his  chil- 
dren, and  often  to  answer  them 
in  unexpected  ways. 

12.  This  is  the  law,  &c. ;  that 
is,  this  principle  is  the  founda- 
tion of  all  the  detailed  instruc- 
tions of  the  ancient  Scriptures, 
in  respect  to  the  relative  duties 
of  man. 

13,  14.  By  the  narrow  gate. — 


fore  whatsoever  ye  would 
that  men  should  do  unto 
you,  even  so  do  ye  also 
unto  them  :  for  this  is  the 
law  and  the  prophets. 

Enter  ye  in  by  the  nar-13 
row  gate  :  for  wide  !  is 
the  gate,  and  broad  is  the 
way,  that  leadeth  to  de- 
struction, and  many  be 
they  that  enter  in  there- 
by. 2For  narrow  is  the  14 
gate,  and  straitened  the 
way,  that  leadeth  unto 
life,  and  few  be  they  that 
find  it. 

Beware    of    false    pro- 13 
phets,  which  come  to  you 
in  sheep's    clothing,  but 
inwardly     are     ravening 

2  Many  ancient  authorities  read  How 
narrow  is  the  gate,  &c 


Strait,  in  the  Old  Version,  is 
used  in  the  sense  in  which  it  is 
employed  geographically  in  the 
phrase  "The  straits  of  Gibral- 
tar," and  the  like.  The  gate  is 
represented  as  difficult  to  be 
entered.  It  requires  watchful- 
ness and  a  constant  struggle  to 
resist  temptation,  and  to  live  in 
obedience  to  the  precepts  of 
Christ.  And  there  are  compa- 
ratively very  few  who  do  thus 
live,  and  they  are  consequently 
here  represented  as  travelling  in 
an  unfrequented  path.  The 
great  multitude  on  the  other 
hand  give  themselves  up  to  sin. 
They  are  therefore  represented 
by  Christ  as  travelling  the  broad 
highway. 

15.  False  proj.%ets  ;  false  teach- 
ers of  religion. —  Who  come  to 
you  in  sheep's  clothing ;  who  as- 
sume the  appearance  of  piety. — 
Ravening  wolves.  They  take  more 
than  the  life;  they  destroy  the 
soul. 


56 


S.   MATTHEW. 


7.  16 


1G  wolves.  By  their  fruits 
ye  shall  know  them.  Do 
men  gather  grapes  of 
thorns,  or  figs  of  thistles  \ 

17  Even  so  every  good  tree 
bringetli  forth  good  fruit; 
but  the  corrupt  tree  bring- 

I8eth  forth  evil  fruit.  A 
good  tree  cannot  bring 
forth  evil  fruit,  neither 
can  a  corrupt   tree  bring 

19  forth  good  fruit.  Every 
tree  that  bringetli  not 
forth  good  fruit  is  hewn 
down,  and  cast   into   the 

20  fire.  Therefore  by  their 
fruits  ye  shall  know  them. 

21  Not  every  one  that  saith 
unto  me,  Lord,  Lord, 
shall  enter  into  the  king- 
dom of   heaven ;  but   he 

1  Gr.  demons. 


16.  Fruits;  their  conduct, 
and  the  effects  of  their  preach- 
ing. The  meaning  is,  that  to 
expect  that  devout  and  holy 
lives  would  be  produced  by 
false  religious  teaching,  is  like 
looking  for  grapes  to  grow  upon 
a  thorn  bush.  The  universal 
truth  of  this  criterion  has  been 
proved  by  the  experience  of  the 
Christian  world  for  eighteen 
centuries,  and  the  test  is  now 
as  certain  as  ever. 

19.  Is  hewn  down  and  cast 
into  the  fire;  that  is,  is  to  be 
terribly  destroyed.  This  ex- 
pression, as  well  as  all  the  other 
language  which  the  Saviour  uses 
in  respect  to  the  end  of  those 
who  persist  in  impenitence  and 
sin,  shows  that  he  looked  for- 
ward, not  to  their  ultimate  res- 
toration to  God  and  to  happi- 
ness, but  to  their  hopeless  and 
final  ruin.  Thus,  in  verse  13, 
the  broad  way  is  represented  as 


that  doeth  the  will  of  my 
Father  which  is  in  hea- 
ven. Many  will  say  to  22 
me  in  that  day,  Lord, 
Lord, did  we  not  prophesy 
by  thy  name,  and  by  thy 
name  cast  out  devils,  and 
by  thy  name  do  many 
"mighty  works  2  And  2:5 
then  will  I  profess  unto 
them,  I  never  knew  you  : 
depart  from  me,  .ye  that 
work  iniquity.  Every  24 
one  therefore  which  hear- 
eth  these  words  of  mine, 
and  doeth  them,  shall  be 
likened  unto  a  wise  man, 
which  built  his  house  up- 
on the  rock  :  and  the  rain  23 
descended,  and  the  floods 
came,     and     the     winds 

2  Gr.  powers. 


leading  to  destruction.  In  this 
case,  the  awful  denunciation 
seems  to  be  particularly  applied 
to  false  teachers;  to  those  who, 
to  please  their  hearers,  or  for 
any  other  unworthy  motive, 
preach  what  they  secretly  know 
is  not  true.  They  are  trees  pro- 
ducing corrupt  and  poisonous 
fruits,  and  they  are  destined  to 
be  hewn  down  and  cast  into  the 
fire. 

24-27.  That  is,  the  faith 
which  manifests  itself  in  obe- 
dience is  the  only  faith  which 
can  save  the  soul.  Our  Saviour 
attached  very  little  importance 
to  ceremonial  observances,  but 
he  gave  new  force  and  authority 
to  moral  law.  The  strictness  of 
our  obedience  to  this  law,  as 
Jesus  illustrated  and  enforced 
it,  is  the  test  by  which  we  are  to 
judge  of  the  true  character  of 
the  faith  which  we  profess  to 
exercise. 


111.  m'Kii;     i.;j:  :::;!■;;':'       ,.'  f 


. 


J 


W:    • 


« 


> 


—8.  2. 


S.   MATTHEW. 


59 


blew,  and  beat  upon  that 
house  ;  and  it  fell  not : 
for  it  was  founded  upon 

26  the  rock.  And  every  one 
that  heareth  these  words 
of  mine,  and  doeth  them 
not,  shall  be  likened  unto 
a  foolish  man,  which 
built  his  house  upon  the 

27  sand :  and  the  rain  de- 
scended, and  the  floods 
came,  and  the  winds 
blew,  and  smote  upon 
that  house  ;  and  it   fell  : 


28.  Were  astonished.  This  dis- 
course seems  to  have  made  at 
the  time  an  impression  upon 
those  who  listened  to  it,  such  as 
its  character  might  have  led  us 
to  expect.  The  clearness  and 
simplicity  of  the  aspects  of  truth 
which  it  presents,  the  force  and 
elegance  of  its  diction,  and  the 
beauty  and  appropriateness  of 
its  imagery,  would  combine  to 
raise  the  sermon  on  the  mount 
to  the  very  highest  rank,  if  we 
were  to  consider  it  simply  as  a 
human  composition.  And  vast 
has  been  the  influence,  too, 
which  it  has  exerted  upon  all 
that  portion  of  the  human  race, 
to  which  the  pen  and  the  press 
have  yet  made  it  known;  as  it 
has  now,  for  sixty  successive 
generations,  stood  conspicuously 
before  mankind,  holding  up  to 
view  the  true  tests  and  charac- 
teristics of  virtue,  — 'exposing 
hypocrisy,  promoting  feelings  of 
filial  affection  towards  God,  and 
a  calm  and  happy  trust  in  his 
superintending  providence,  — 
quieting  the  anxieties  of  human 
life,  and  lightening  its  cares, — 
and,  more  than  all,  soothing  the 
anguish  of  remorse  for  sin,  by 
pointing  out  the  means  and  the 
certainty  of  pardon.  It  is  re- 
markable, too,  that  its  princi- 
o 


and   great   was    the   fall 
thereof. 

And  it  came  to  pass,  28 
when  Jesus  ended  these 
words,  the  multitudes 
were  astonished  at  his 
teaching:  for  he  taught 29 
them  as  one  having  au- 
thority, and  not  as  their 
scribes. 

And  when  he  was  come  8 
down  from  the  mountain, 
great  multitudes  followed 
him.     And  behold,  there  2 


pies,  new  and  startling  as  they 
were,  when  first  announced,  and 
hostile  as  they  have  ever  been  to 
the  received  maxims  and  estab- 
lished customs  of  society,  have 
never  been  seriously  assailed. 
They  cannot  be  assailed;  and 
there  is  a  certain  sublime  confi- 
dence in  the  majesty  of  truth 
exhibited  in  the  form  of  simple 
assertion,  in  which  these  great 
principles  are  left,  unsustained 
by  argument  or  authority.  They 
are  left  to  stand,  self-supported, 
by  the  innate  power  of  truth, 
and  by  the  testimony  of  that  in- 
corruptible witness,  ever  ready, 
in  the  human  soul,  to  confirm, 
by  its  voice,  the  immutable  and 
eternal  distinctions  between 
right  and  wrong. 

CHAPTER  VIII. 
2.  A  leper.  The  disease  here 
intended  was  one  of  the  most 
loathsome  maladies  to  which  the 
human  frame  is  subject.  It  was 
highly  contagious;  and,  though 
patients  sometimes  recovered, 
the  disease  was  considered  gen- 
erally incurable.  —  Worshipped 
Mm;  prostrated  himself  before 
him,  in  token  of  respect  and 
veneration.  — Make  me  clean; 
heal  me.  Leprosy  was  regarded 
by  the  Law  as  an  uncleanness. 


60 


S.  MATTHEW. 


3.  2^ 


came  to  him  a  leper  and 
worshipped  him,  saying, 
Lord,  if  thou  wilt,  thou 
canst    make     me     clean. 

3  And  he  stretched  forth 
his  hand,  and  touched 
him,  saying,  I  will ;  be 
thou  made  clean.  And 
straightway   his    leprosy 

4  was  cleansed.  And  Jesus 
saith  unto  him,  See  thou 
tell  no  man  ;  but  go  thy 
way,  shew  thyself  to  the 
priest,  and  offer  the  gift 
that  Moses  commanded, 
for  a.  testimony  unto 
them. 

5  And  when  he  was 
entered  into  Capernaum, 
there  came  unto  him 
a    centurion,    beseeching 

6  him,  and  saying,  Lord,  my 
'servant  lieth  in  the  house 
sick  of  the  palsy, 
grievously        tormented. 

7  And  he  saith  unto  him,  I 
will  come  and  heal  him. 

1  Or,  boy. 

2  Gr.  sufficient. 

3  Gr.  with  a  word. 

4  Some  ancient  authorities  insert  set  : 
as  in  Luke  vii.  8. 


4.  Show  thyself  to  the  priest. 
As  the  leprosy  was  a  highly  con- 
tagious disease,  the  leper  was 
forbidden,  by  the  law  of  Moses, 
to  mingle  with  the  community, 
until  he  had  obtained  the  testi- 
mony of  the  priest,  that  he  was 
really  cured,  according  to  the 
directions  given  in  Lev.,  ch.  14. 

5.  Capernaum ;  his  residence 
at  this  time.  Matt.  4:  13.  —  Cen- 
turion ;  a  Roman  officer,  com- 
manding about  one  hundred 
men. 

0.  Under  authority;  subject  to 
authority.     The  idea  of  the  cen- 


And  the  centurion  an- 8 
swered  and  said,  Lord,  I 
am  not  'worthy  that  thou 
shouldest  come  under  my 
roof :  but  only  say  3the 
word,  and  my  'servant 
shall  be  healed.  For  1 9 
also  am  a  man  "under 
authority,  having  under 
myself  soldiers :  and  I 
say  to  this  one,  Go,  and 
he  goeth  ;  and  to  another, 
Come,  and  he  cometh; 
and  to  my  'servant,  Do 
this,  and  he  doeth  it. 
And  when  Jesus  heard  it,  10 
he  marvelled,  and  said  to 
them  that  followed, 
Verily  I  say  unto  you, 
6I  have  not  found  so 
great  faith,  no,  not  in 
Israel.  And  I  say  unto  11 
you,  that  many  shall 
come  from  the  east  and 
the  west,  and  shall  7sit 
down  with  Abraham,  and 
Isaac,  and  Jacob,  in  the 

5  Gr.  bondservant. 

6  Many  ancient  authorities  read  With 
no  man  in  Israel  have  I  found  so  great 
faith. 

7  Gr.  recline. 


turion  was,  that,  as  he  obeyed 
his  superiors,  and  was  obeyed 
by  his  subordinates,  so  were 
diseases  subject  to  the  Saviour's 
commands. 

10.  Faith;  confidence  in  the 
Savior's  power.  —  In  Israel; 
among  the  people  of  Israel. 
This  centurion  was  a  Roman, — 
a  Gentile. 

11.  The  east  and  the  icest ; 
from  all  countries. — And  shall 
sit  down  with  Abraham,  &c. ; 
shall  share  with  Abraham,  Isaac, 
and  Jacob,  the  happiness  of 
heaven. 


-8.  20. 


S.  MATTHEW. 


61 


12  kingdom  of  heaven  :  but 
the  sons  of  the  kingdom 
shall  be  cast  forth  into 
the  outer  darkness  :  there 
shall  be  the  weeping  and 

13 gnashing  of  teeth.  And 
Jesus  said  unto  the  cen- 
turion, Go  thy  way  ;  as 
thou  hast  believed,  so  be 
it  done  unto  thee.  And 
the  '  servant  was  healed 
in  that  hour. 

14  And  when  Jesus  was 
come  into  Peter's  house, 
he  saw  his  wife's  mother 

15 lying  sick  of  a  fever.  And 
he  touched  her  hand,  and 
the  fever  left  her ;  and  she 
arose,  and  ministered  un- 

16 to  him.  And  when  even 
was  come,  they  brought 
unto  him  many 2 possessed 

1  Or,  boy 

2  Or,  demoniacs 

3  Or,  through 


12.  The  sans  of  the  kingdom; 
the  Jews  themselves,  the  actual 
children  of  Abraham,  whom  God 
had  chosen  as  the  founder  and 
head  of  his  kingdom. --Into  the 
outer  darlsness;  a  picture  illus- 
trated by  the  Parable  of  the 
Marriage  Feast,  and  the  descrip- 
tion there  of  those  who  were 
cast  out  of  the  door  when  it  was 
shut,  (Matt.  25:10.)  The  weep- 
ing here  represents  the  sorrow, 
the  gnashing  of  teeth,  the  rage 
and  hate,  of  those  who  are  ex- 
cluded from  the  companionship 
of  the  pure  and  the  holy  in  the 
heavenly  state. 

15.  Ministered;  waited  upon, 
performed  the  necessary  duties 
of  hospitality  towards  her 
guests. 

17.  Isaiah;    Tsa.  53:4. 

18.  The  other  side  ;    from  Ca- 


with  devils  :  and  he  cast 
out  the  spirits  with  a 
word,  and  healed  all  that 
were  sick  :  that  it  might  i\ 
be  fulfilled  which  was 
spoken  3by  Isaiah  the 
prophet,  saying,  Himself 
took-  our  infirmities,  and 
bare  our  diseases. 

Now  when   Jesus  saw  18 
great    multitudes    about 
him,  he  gave   command- 
ment to  depart  unto  the 
other    side.      And    there  19 
came  4a  scribe,  and  said 
unto  him,  'Master,  I  will 
follow  thee  whithersoever 
thou  goest.     And   Jesus  20 
saith  unto  him.  The  foxes 
have  holes,  and  the  birds 
of  the  heaven  have 6  nests; 
but  the  Son  of  man  hath 

4  Gr.  one  scribe. 

5  Or,  Teacher 

6  Gr.  lodging-places. 


pernaum,  which  was  upon   the 
western  side  of  the  lake. 

20.  The  Son  of  man.  The 
Savior  very  generally  spoke  of 
himself  in  this  way;  but  com- 
mentators have  found  great 
difficulty  in  determining  the 
import  of  the  expression.  The 
phrase  is  used,  in  four  different 
modes  in  the  Scriptures.  1.  It 
is  often  employed  in  the  Psalms 
and  other  similar-  writings, 
meaning  man  generally,  as  in 
the  passage,  "Put  not  your  trust 
in  the  son  of  man, " — and  in  many 
others.  2.  It  occurs  frequently 
in  the  book  of  Ezekiel,  as  the 
mode  by  which  the  Divine  Spirit 
addressed,  the  prophet,  when 
directing  him  in  regard  to  his 
prophetic  communications ;  as, 
"Thou,  also,  son  of  man,  take 
thee  a  tile."  &c.     It  is  remark- 


62 


S.   MATTHEW. 


8.  20- 


not  where  to  lay  his  head. 

21  And  another  of  the  disci- 
ples said  unto  him,  Lord, 
suffer  me  first  to  go  and 

22 bury  my  father.  But 
Jesus  saith  unto  him, 
Follow  me  ;  and  leave  the 
dead  to  bury  their  own 
dead. 

23  And  when  he  was  en- 
tered into  a  boat,  his  dis- 

24 ci pies  followed  him.  And 
behold,  there  arose  a 
great  tempest  in  the  sea, 
insomuch  that  the  boat 
was  covered  with  the 
waves :  but  he  was  asleep. 

25  And   they  came   to  him, 

1  Or,  demoniacs. 


able  that  this  use  of  the  expres- 
sion is  confined  to  the  prophet 
Ezekiel.  3.  It  is  used  three 
times  in  prophetic  writings  as  a 
mode  of  designating  the  Messiah. 
(Dan.  7:13.  Rev.  1:13.  14:14.) 
4.  It  was  the  common  expression 
used  by  our  Saviour  when  speak- 
ing of  himself;  but  it  is  notice- 
able that  no  instance  in  which 
he  was  addressed  or  personally 
designated  in  this  way,  by  any 
other  individual,  is  on  record. 
It  is,  on  the  whole,  most  prob- 
able that  Jesus  adopted  the 
expression  from  its  use  in  Dan. 
7:13,  as  a  mode  of  distinctly 
designating  himself  as  the  Mes- 
siah, and 'yet  as  one  less  likely 
than  others  to  excite  suddenly 
the  public  attention. 

21.  Bury  my  father  ;  that  is, 
wait  until  the  close  of  his  life. 
It  would  seem  that  this  was 
merely  an  excuse. 

22.  Leave  the  dead ;  that  is,  the 
spiritually  dead — those  indiffer- 
ent to  their  salvation. 

23.  A  boat ;  a  sort  of  boat 
used  for  fishing  upon  the  lake. 


and  awoke  him,  saying, 
Save,  Lord ;  we  perish. 
And  he  saith  unto  them,  26 
Why  are  ye  fearful,  O  ye 
of  little  faith  \  Then  he 
arose,  and  rebuked  the 
winds  and  the  sea ;  and 
there  was  a  great  calm. 
And  the  men  marvelled,  27 
saying,  What  manner  of 
man  is  this,  that  even  the 
winds  and  the  sea  obey 
him? 

And  when  lie  was  come  28 
to  the  other  side  into  the 
country  of  the  Gadarenes, 
there  met  him  two  'pos- 
sessed with  devils,  com- 


24.  Sea;  Sea  of  Tiberias, 
called  also  the  Sea  of  Galilee  and 
Lake  of  Gennesareth.  It  is 
about  twelve  miles  long  and 
five  broad.  Lying  imbosomed 
among  mountains,  it  was  exposed 
to  sudden  and  violent  tempests. 

28.  Gadarenes.  Some  manu- 
scripts have  Oergesenes.  The 
latter  name  wras  derived  from 
the  town  Gergesa,  on  the  bor- 
ders of  the  lake;  the  former 
name  from  the  city  of  Gadaia, 
three  hours  to  the  south  of  its 
southern  shore.  The  region 
round  about  was  know^n  by  the 
name  of  the  latter  city,  which 
was  its  most  important  one. — 
Met  him  tico.  Mark  speaks  of 
but  one,  having  reference,  prob- 
ably, to  the  principal  speaker. 
There  is  no  contradiction  ;  but 
impostors,  in  fabricating  ac- 
counts, would  have,  guarded 
against  such  a  difference. — The 
tombs.  The  sepulchres  of  the 
Jews  were  generally  at  some 
distance  from  the  city,  among 
the  mountains,,  and  in  solitudes. 


—9.  2. 


S.  MATTHEW. 


63 


ing  forth  out  of  the 
tombs,  exceeding  fierce, 
so  that  no  man  could  pass 

29  by  that  way.  And  behold, 
they  cried  out,  saying, 
What  have  we  to  do  with 
thee,  thou  Son  of  God? 
art  thou  come  hither  to 
torment    us     before    the 

30 time?  Now  there  was 
afar  off  from  them  a  herd 

31  of  many  swine  feeding. 
And  the  'devils  besought 
him,  saying.  If  thou  cast 
us  out,  send  us  away 
into  the  herd   of  swine. 

32 And  he  said  unto  them, 
Go.  And  they  came  out, 
and  went  into  the  swine  : 
and    behold,    the    whole 

1  Gr.  demons. 


29.  The  fact  that  the  demo- 
ni.'ics  so  immediately  recognized 
Jesus  as  the  Messiah,  when  he 
had  not  yet  publicly  announced 
himself  as  such,  and  the  strong 
fears  which  they  felt,  have  been 
regarded  as  convincing  evidence 
that  they  were  not  persons  af- 
flicted with  ordinary  diseases, 
but  were  really  under  a  super- 
natural influence. 

32.  And  they  came  out,  &c. 
The  whole  of  this  phraseology 
seems  inconsistent  with  the  sup- 
position that  the  sacred  writers 
regarded  these  as  cases  of  insan- 
ity produced  by  ordinary  causes, 
as  some  contend.  And  yet  it 
must  be  admitted,  that  there 
are  difficulties  involved  in  the 
other  supposition.  We  should 
not  have  expected  such  a  course 
of  action  as  this  from  spirits 
which  must  have  been  rational, 
however  depraved.  But,  not- 
withstanding these  difficulties, 
it  seems  impossible  to  deny  that 


herd  rushed  down  the 
steep  into  the  sea,  and 
perished  in  the  waters. 
And  they  that  fed  them  33 
fled,  and  went  away  into 
the  city,  and  told  every 
thing,  and  what  was  be- 
fallen to  them  that  were 
"possessed  with  devils. 
And  behold,  all  the  city  34 
came  out  to  meet  Jesus  : 
and  when  they  saw  him, 
they  besought  Mm  that 
he  would  depart  from 
their  borders. 

And  he  entered  into  a  9 
boat,    and   crossed   over, 
and   came  into   his  own 
city.     And  behold,   they  2 
brought  to  him  a    man 

2  Or,  demoniacs 

the  sacred  writers  mean  to  rep- 
resent these  effects  as  produced 
by  the  agency  of  spirits  not  hu- 
man. 

[For  a  full  discussion  of  the 
whole  question  of  demoniacal 
possession,  see  note  thereon  in 
my  commentary  on  Matt.  ch.  8. 
— L.  A.] 

CHAPTER  IX. 

1.  His  own  city ;  Capernaum, 
on  the  shore  of  the  Sea  of  Gali- 
lee, where  he  then  resided. 

2.  Bed;  a  portable  bed  or 
mattress,  on  which  the  sick  were 
borne.  —  Thy  sins  ~be  forgiven  thee. 
As  all  the  sorrows  and  sufferings 
of  human  life  are  the  effects  and 
consequences  of  sin,  our  Saviour, 
by  this  reply,  announces  to  the 
wretched  patient  effectual  relief 
from  his  miseries;  and  also  calm- 
ly takes  his  position  as  one  en- 
titled to  exercise,  in  his  own 
name,  the  highest  prerogatives 
of  divinity. 


64 


S.   MATTHEW. 


9.  ?- 


sick  of  the  palsy,  lying 
on  a  bed  :  and  Jesus  see- 
ing their  faith  said  unto 
the  sick  of  the  palsy, 
1  Son,  be  of  good  cheer  ; 
thy    sins    are     forgiven. 

3  And  behold,  certain  of 
the  scribes  said  within 
themselves,      This      man 

4blasphemeth.  And  Je- 
sus 2  knowing  their 
thoughts  said,  Wherefore 
think    ye    evil    in    your 

5 hearts?  For  whether  is 
easier,  to  say,  Thy  sins 
are  forgiven  ;  or  to  say, 

6 Arise,  and  walk?  But 
that  ye  may  know  that 
the  Son  of  man  hath 
"power  on  earth  to  for- 
give sins  (then  saith  he 
to  the  sick  of  the  palsy), 
Arise,    and  take  up  thy 

1  Gr.,  Child. 

2  Many  ancient  authorities  read  seeing. 


3.  Blasphemeth.  They  justly 
considered  the  power  of  forgiv- 
ing sins  as  the  attribute  of  God. 

6.  The  meaning  is,  he  wrought 
the  visible  miracle  of  healing,  in 
attestation  of  his  claim  to  the 
possession  of  the  invisible  power 
of  forgiving  sin. 

8.  They  were  afraid.  The 
immediate  disclosure  of  God  at 
first  awakens  in  the  soul  the 
feeling  of  fear. 

9.  Sitting  at  the  place  of  toll ; 
i.  e.,  to  gather  toll  for  the  Ro- 
man government  from  those  that 
crossed  the  sea. 

10.  Publicans  and  sinners.  The 
publicans  mentioned  in  the  New 
Testament  were  persons  employ- 
ed by  the  government,  or hy  farm- 
ers of  the  revenue,  acting  under  au- 
thority of  the  government,  to  col- 
lect customs  and  taxes.      They 


bed,  and  go  unto  thy 
house.  And  he  arose,  7 
and  departed  to  his 
house.  But  when  the  8 
multitudes  saw  it,  they 
were  afraid,  and  glorified 
God,  which  had  given 
such  3  power  unto  men. 

And  as  Jesus  passed  9 
by  from  thence,  he  saw  a 
man,  called  Matthew,  sit- 
ting at  the  place  of  toll : 
and  he  saith  unto  him, 
Follow  me.  And  he 
arose,  and  followed  him. 

And  it  came  to  pass,  10 
as  he  4  sat  at  meat  in  the 
house,  behold,  many  pub- 
licans and  sinners  came 
and  sat  down  with  Jesus 
and  his  disciples.  Andil 
when  the  Pharisees  saw 
it,    they    said    unto  his 

3  Or,  authority 

4  Gr.  reclined  :  and  so  always. 


were  generally  held  in  great  de- 
testation, not  only  on  account  of 
their  usual  depravity  of  charac- 
ter, but  also  because  it  was  ex- 
ceedingly humiliating  to  the 
proud  spirit  of  the  Jews,  to  be 
compelled  to  pay  taxes  to  their 
heathen  masters,  whom  they 
both  hated  and  despised.  The 
feeling,  however,  with  which 
the  publicans  were  regarded, 
was,  in  part,  a  prejudice;  and 
in  some  cases,  perhaps,  as,  for 
instance,  in  that  of  Matthew, 
wholly  so.  There  is  no  evi- 
dence that  he  was  not  always  a 
man  of  uprightness  and  integri- 
ty. That  the  office  was  in  it  si  If 
innocent,  seems  to  be  implied 
by  the  directions  which  John 
the  Baptist  gave  for  the  perform- 
ance of  its  duties.  (Luke  3:  12, 
13.) 


—9.  21. 


S.  MATTHEW. 


65 


disciples,  Why  eateth 
your  '  Master  with  the 
publicans     and    sinners  ? 

12  But  when  he  heard  it,  he 
said,  They  that  are 
2  whole  have  no  need  of  a 
physician,  but  they  that 

13 are  sick.  But  go  ye  and 
learn  what  this  meaneth, 
I  desire  mercy,  and  not 
sacrifice :  for  I  came  not 
to  call  the  righteous,  but 
sinners. 

y  Then  come  to  him  the 
disciples  of  John,  saying, 

I  Why  do  we  and  the 
Pharisees  fast  3oft,  but 
thy    disciples   fast    not? 

15  And  Jesus  said  unto 
them,  Can  the  sons  of  the 
bride-chamber  mourn,  as 
long  as  the  bridegroom  is 
with  them  \  but  the  days 
will  come,  when  the 
bridegroom  shall  be  taken 
away    from     them,    and 

16  then  will  they  fast.  And 
no  man  putteth  a  piece 
of  undressed  cloth  upon 

1  Or,  Teacher 

2  Gr,  strong. 

3  Some  ancient  authorities  omit  oft. 


13.  I  desire  mercy,  and  not 
sacrifice  ;  (Hosea  6:6;)  that  is, 
God  is  far  better  pleased  with 
the  exercise  of  kindness  and 
good  will  between  man  and  man, 
than  by  punctiliousness  in  the 
observance  of  rites  and  forms. 

15.  The  meaning  is,  that,  as 
Jesus  was  yet  with  his  disciples, 
expressions  of  mourning  and 
sorrow  would  be  inappropriate. 
Their  days  of  mourning  were  to 
come. 

16,  17.  Undressed;  garments 
in  the  East  were  made  both  of 


an  old  garment ;  for  that 
which  should  fill  it  up 
taketh  from  the  garment, 
and  a  worse  rent  is  made. 
Neither  do  men  put  new  17 
wine  into  old  Wine- 
skins :  else  the  skins  g 
burst,  and  the  wine  is 
spilled,  and  the  skins  per- 
ish :  but  they  put  new 
wine  into  fresh  wine-skins, 
and  both  are  preserved. 

While  he  spake  these  18 
things  unto  them,  behold 
there  came  5a  ruler,  and 
worshipped  him,  saying, 
My  daughter  is  even  now 
dead :  but  come  and  lay 
thy  hand  upon  her,  and 
she  shall  live.     And  Je-19 
sus   arose,   and  followed 
him,  and  so  did  his  dis- 
ciples.     And    behold,    a  20 
woman,  who  had  an  issue 
of    blood    twelve    years, 
came    behind    him,    and 
touched  the  border  of  his 
garment :     for    she    said  21 
within   herself,    If    I  do 

4  That  is,  skins  used  as  bottles. 

5  Gr.  one  ruler. 


leather  and  of  cloth;  the  leather 
which  had  not  been  dressed,  the 
cloth  which  had  not  been  fulled, 
i.  e.,  soaked  and  cleansed  in 
water,  would  shrink,  and  so  tear 
away  the  old  and  weak  cloth 
or  leather  of  the  old  garment. 
—  Wine  -  skins  were  made  of 
leather,  and,  when  old  and  rigid, 
were  easily  ruptured  by  the  fer- 
mentation of  new  wine. 

20.  An  issue  of  olood ;  a  hem- 
orrhage. The  account  of  this 
cure  is  given  more  fully  in  Mark 
5 :  22-43,  and  Luke  8:  41-56. 


66 


S.   MATTHEW. 


9.  21— 


but  touch  his  garment,  I 
shall    be    '  made    whole. 

22  But  Jesus  turning  and 
seeing  her  said,  Daugh- 
ter, be  of  good  cheer  ;  thy 
faith    hath    2  made    thee 

v  whole.  And  the  woman 
was    '  made   whole   from 

23  that  hour.  And  when 
Jesus  came  into  the  rul- 
er's house,  and  saw  the 
flute-players,  and-  the 
crowd  making  a  tumult, 

24  he  said,  Give  place :  for 
the  damsel  is  not  dead, 
but  sleepeth.  And  they 
laughed    him    to     scorn. 

25  But  when  the  crowd  was 
put  forth,  he  entered  in, 
and  took  her  by  the 
hand :    and    the    damsel 


1  Or,  saved 

2  Or,  saved  thee 


23.  The  flute-players  and  the 
crowd;  i.  e.,  professional 
mourners  who  were  employed  in 
the  East  and  in  some  other 
countries  in  the  funerals  of  the 
wealthy. 

24.  Sleepeth.  Our  Saviour  often 
used  language  which  seemed 
dark  and  mysterious  until  a  sub- 
sequent event  explained  it.  For 
example,  see  Luke  9:4o,  John 
2:19.  In  this  instance,  the 
event  showed  that  he  meant  by 
his  expression  that  the  extinc- 
tion of  life  was  not  final,  but 
that,  as  in  case  of  sleep,  the  lost 
animation  was  to  be  restored. 
The  extraordinary  assertion 
served  to  call  the  attention  of 
the  company  strongly  to  what 
he  was  about  to  do,  and  the 
event  immediately  explained  its 
meaning. 

25.  Entered;  with  Peter, 
James,    and   John,  and   the    fa- 


arose.      And    sthe  fame  26 
hereof  went  forth  into  all 
that  land. 

And  as  Jesus  passed  by  27 
from  thence,  two  blind 
men  followed  him,  crying 
out,  and  saying,  Have 
mercy  on  us,  thou  son  of 
David.  And  when  he  was  28 
come  into  the  house,  the 
blind  men  came  to  him  : 
and  Jesus  saith  unto 
them,  Believe  ye  that  I 
am  able  to  do  this  ?  They 
say  unto  him,  Yea,  Lord. 
Then  touched  he  their  29 
eyes,  saying,  According 
to  your  faith  be  it  done 
unto  you.  And  their  eyes 
were  opened.  And  Jesus 
"strictly    charged    them, 

3  Gr.  this  fame. 

4  Or,  sternly 


ther  and  mother  of  the  maiden. 
(Mark  5:37,  40.) 

27.  Son  of  David ;  one  of  the 
titles  by  which  the  Jews  were 
accustomed  to  designate  the 
Messiah.      (Matt.  21:9.) 

30.  The  Saviour  seems  often  to 
have  given  directions  with  a 
view  of  limiting  the  publicity  of 
his  most  remarkable  miracles,  in 
order  to  keep  the  popular  ex- 
citement which  they  occasioned 
within  clue  bounds.  Since  the 
Jews  expected  the  Messiah  to  head 
their  armies,  and  expel  the  Ro- 
mans from  .their  territories,  there 
was  danger,  if  he  became  sud- 
denly known  as  the  Messiah,  be- 
fore he  had  corrected  their  erro- 
neous views  of  the  nature  of  his 
reign,  that  popular  insurrections 
and  bloodshed  might  ensue.  On 
one  occasion,  this  result  was 
narrowly  escaped.  Compare 
John  G :  15. 


10.  4 


S.   MATTHEW. 


67 


saying,  See  that  no  man 

31  know  it.  But  they  went 
forth,  and  spread  abroad 
his  fame  in  all  that  land. 

32  And  as  they  went  forth, 
behold,  there  was  brought 
to  him  a  dumb  man  pos- 

33sessed  with  a  'devil.  And 
when  the  'devil  was  cast 
out,  the  dumb  man  spake : 
and  the  multitudes  mar- 
velled, saying,  It  was 
never   so   seen   in  Israel. 

34 But  the  Pharisees  said, 
2By  the  prince  of  the 
3devils  casteth  he  out 
3devils. 

35  And  Jesus  went  about 
all  the  cities  and  the  villa- 
ges, teaching  in  their  syna- 
gogues, and  preaching  the 
gospel  of  the  kingdom, 
and  healing  all  manner  of 
disease  and  all  manner  of 

36  sickness.  But  when  he 
saw  the  multitudes,  he 
was  moved  with  compas- 
sion for  them,  because 
they  were  distressed  and 

1  Gr.  demon. 

2  Or,  In 


35.  The  gospel  of  the  kingdom  ; 
the  gospel  or  good  news  of  the 
kingdom  of  Christ. — All  manner 
of  disease  and  all  manner  of  sick- 
ness ;  not  as  in  the  Old  Version, 
every  sickness  and  every  disease, 
but  every  kind  of  sickness  and 
disease.  There  was  none,  how- 
ever apparently  incurable,  which 
could  resist  his  command. 

36.  Were  distressed  ;  not  as  in 
the  Old  Version,  fainted.  What 
moved  Christ's  compassion  was 
not  the  physical  weariness,  but 
the    perplexity   and    distress   of 

3* 


scattered,  as  sheep  not 
having  a  shepherd.  Then  37 
saith  he  unto  his  disciples, 
The  harvest  truly  is 
plenteous,  but  the  labour- 
ers are  few.  Pray  ye  38 
therefore  the  Lord  of  the 
harvest,  that  he  send  forth 
labourers  into  his  harvest. 
And  he  called  unto  him  10 
his  twelve  disciples,  and 
gave  them  authority  over 
unclean  spirits,  to  cast 
them  out,  and  to  heal  all 
manner  of  disease  and  all 
manner  of  sickness. 

Now  the  names  of  the  3 
twelve  apostles  are  these : 
The  first,  Simon,  who  is 
called  Peter,  and  Andrew 
his   brother ;    James   the 
son  of  Zebedee,  and  John 
his  brother ;   Philip,  and  3 
Bartholomew ;     Thomas, 
and    Matthew    the    pub- 
lican :   James  the  son  of 
Alphseus,  and  Thaddseus ;  \ 
Simon     the    4Canansean,  4 
and  Judas  Iscariot,  who 

3  Gr.  demons. 

4  Or,  Zealot.     See  Luke  vi.  15;   Acts  i. 


the  people,  produced  by  their 
want  of  compassionate  spiritual 
instructors. 

37.  Many  people  were  ready 
to  receive  the  gospel,  while  there 
were  but  few  to  communicate  it 
to  them. 

CHAPTER  X. 

1.  The  manner  in  which  the 
cases  of  demoniacs  are  here  spo- 
ken of  as  entirely  distinct  from 
cases  of  disease  of  every  kind,  is 
important  as  evidence  of  the 
view  in  which  this  sacred  writer 
regarded  them. 


68 


S.   MATTHEW. 


10.  4— 


5  also  'betrayed  him.  These 
twelve  Jesus  sent  forth, 
and  charged  them,  saying, 

Go  not  into  any  way  of 
the  Gentiles,  and  enter 
not  into  any  city  of  the 

6  Samaritans :  but  go  rather 
to  the  lost  sheep  of  the 

7  house  of  Israel.  And  as 
ye  go,  preach,  saying, 
The  kingdom  of  heaven  is 

8  at  hand.  Heal  the  sick, 
raise  the  dead,  cleanse  the 
lepers,  cast  out  "devils : 
freely  ye  received,  freely 

9  give.  Get  you  no  gold, 
nor  silver,    nor  brass  in 

10 your  "purses  ;  no  wallet 
for  your  journey,  neither 
two  coats,  nor  shoes,  nor 
staff:  for  the  labourer  is 

11  worthy  of  his  food.  And 
into  whatsoever  city  or 
village  ye  shall  enter, 
search   out  who  in  it  is 

1  Or,  delivered  him  up :  and  so  always. 

2  Gr.  demons. 


5.  That  is,  they  were  not  to  go 
out  of  Palestine,  but  to  confine 
their  labors  to  the  Jews. 

7.  They  were  not  to  say  that 
Jesus  was  the  Messiah ;  this  fact 
was  very  slowly  and  cautiously 
made  known  until  after  the  Sa- 
viour's resurrection.  They  were 
to  say  that  the  kingdom  of 
heaven  was  at  hand. 

10.  Wallet;  a  leathern  bag,  in 
which  shepherds,  and  travelers 
of  an  humble  class,  carried  their 
provisions.  These  particulars 
were  not  meant  to  be  minutely 
insisted  upon,  but  were  only  in- 
tended to  convey  more  forcibly 
the  general  idea  that  they  were 
to  go  without  preparation,  and 
to  rely  upon  the  spontaneous 
hospitality  of  the  worthy. 


worthy  ;  and  there  abide 
till  ye  go  forth.     And  as  12 
ye  enter  into  the  house, 
salute  it.  And  if  the  house  13 
be  worthy,  let  your  peace 
come  upon  it :  but  if  it  be 
not  worthy,  let  your  peace 
return  to  you.    And  who- 14 
soever  shall    not  receive 
you,  nor  hear  your  words, 
as  ye  go  forth  out  of  that 
house  or  that  city,  shake 
off  the  dust  of  your  feet. 
Verily  I  say  unto  you,  It  15 
shall  be  more  tolerable  for 
the  land  of   Sodom   and 
Gomorrah  in  the  day  of 
judgement,  than  for  that 
city. 

Behold,    I    send     you  16 
forth  as  sheep  in  the  midst 
of  wolves :   be  ye  there- 
fore wise  as  serpents,  and 
'harmless  as  doves.     But  17 
beware  of  men :  for  they 

3  Or,  simple 

4  Gr.  girdles. 


12.  House ;  family. 

13.  Your  -peace;  your  bene- 
diction. 

15.  In  the  day  of  judgment. 
Sodom  and  Gomorrah  had  both 
been  destroyed  by  fire  from  hea- 
ven, and  the  gloomy  waters  of 
the  Dead  Sea  were  spread  over 
the  place  where  these  cities 
stood.  Our  Saviour,  therefore, 
instead  of  representing  that  the 
sufferings  of  this  life  are  the  sole 
penalty  of  human  guilt,  taught 
that  even  Sodom  and  Gomorrah 
were  awaiting  a  terrible  retribu- 
tion to  come. 

17.  Councils  ;  courts  of  just  ice. 
These  directions,  particularly 
those  which  follow,  apply  not 
peculiarly  to  the  first  mission  of 
the  apostles,  but  to  their  whole 


—10.  28. 


S.  MATTHEW. 


69 


will  deliver  yon  up  to 
councils,  and  in  their 
synagogues      they      will 

18  scourge  you  ;  yea  and  be- 
fore governors  and  kings 
shall  ye  be  brought  for 
my  sake,  for  a  testimony 
to  them  and  to  the  Gren- 

19  tiles.  But  when  they  de- 
liver you  up,  be  not  anx- 
ious how  or  what  ye  shall 
speak :  for  it  shall  be 
given  you  in   that  hour 

20  what  ye  shall  speak.  For 
it  is  not  ye  that  speak, 
but  the  Spirit  of  your 
Father  that   speaketh  in 

21  you.  And  brother  shall 
deliver  up  brother  to 
death,  and  the  father  his 
child :  and  children  shall 
rise  up  against  parents, 
and  Jcause  them  to  be  put 

22  to  death.  And  ye  shall 
be  hated  of  all  men  for 
my  name's  sake:  but  he 
that  en  dure  th  to  the  end, 
the  same  shall  be  saved. 

23  But  when  they  persecute 


1  Or.  put  then 

2  Or,  teacher 


to  death 


subsequent  ministry, — especially 
to  that  exercised  after  our  Sa- 
viour's death,  as  is  evident  from 
the  last  clause  of  v.  28.  They  do 
not  seem  to  have  been  arraigned 
before  the  civil  authorities  at  all, 
upon  their  first  mission. 

19.  Be  not  anxious  how  or  what 
ye  shall  speak.  Observe  there  is 
no  authority  in  this  verse,  as 
thus  correctly  translated,  for  the 
idea  that  a  teacher  of  the  Gospel 
is  to  make  no  preparation  for  the 
work  of  instruction,  but  is  to 
trust  to  immediate  inspiration. 


you  in  this  city,  flee  into 
the  next :  for  verily  I  say 
unto  you,  Ye  shall  not 
have  gone  through  the 
cities  of  Israel,  till  the 
Son  of  man  be  come. 

A  disciple  is  not  above  24 
his    2master,    nor  a  'ser- 
vant above  his  lord.     It  25 
is  enough  for  the  disciple 
that  he  be  as  his  'master, 
and   the    'servant  as  his 
lord.    If  they  have  called 
the  master  of  the  house 
"Beelzebub,    how     much 
more  shall  they  call  them 
of  his  household  !     Fear  26 
them    not  therefore :    for 
there  is  nothing  covered, 
that  shall  not  be  revealed; 
and  hid,  that  shall  not  be 
known.     What  I  tell  you  27 
in  the  darkness,  speak  ye 
in  the  light :  and  what  ye 
hear  in  the  ear,  proclaim 
upon  the  house-tops.  And  28 
be    not    afraid    of    them 
which  kill  the  body,  but 
are  not   able  to  kill  the 


3  Gr.  bondservant. 

4  Beelzebul :  and  so  elsewhere. 


23.  Till  the  Son  of  man  be  come  ; 
the  proper  interpretation  of  this 
language  has  given  rise  to  a  great 
deal  of  difficulty  and  discussion. 
The  meaning  probably  is  that 
they  should  continue  their  min- 
istry in  Palestine  until  the  truth 
that  Jesus  was  the  Messiah  was 
made  manifest  to  them  by  his 
resurrection,  and  the  descent  of 
the  Holy  Ghost  at  Pentecost. 

27.  In  the  darkness;  private- 
ly.—  Upon  the  house-tops  ;  in  the 
most  public  manner.  The  house 
tops  were  used  for  proclamation. 


70 


S.  MATTHEW. 


10.   2S- 


soul  :  but  rather  fear  him 
which  is  able  to  destroy 
both   soul   and    body   in 

ag'hell.  Are  not  two  spar- 
rows sold  for  a  farthing  I 
and  not  one  of  them  shall 
fall  on  the  ground  with- 

30 out  your  Father  :  but  the 
very  hairs  of   your  head 

31  are  all  numbered.  Fear 
not  therefore ;  ye  are  of 
more    value    than   many 

32  sparrows.  Every  one 
therefore  who  shall  con- 
fess 2me  before  men,  3him 
will  I  also  confess  before 
my   Father    which   is  in 

33  heaven.  But  whosoever 
shall  deny  me  "before  men, 
him  will  I  also  deny  be- 
fore my  Father  which  is 
in  heaven. 

34  Think  not  that  I  came 
to  4send  peace  on  the 
earth :  I  came  not  to 
4send  peace,  but  a  sword. 

35  For  I  came  to  set  a  man 
at  variance  against  his 
father,  and  the  daughter 
against  her  mother,  and 
the  daughter  in  law 
against    her     mother    in 

1  Gr.  Gehenna. 

2  Gr.  inme. 

3  Gr.  in  h  im. 

4  Gr.  cast. 

35,  36.  That  is,  these  will  be 
the  effects  or  consequences  of 
my  coming. 

38.  That  is,  he  who  is  not 
ready  to  bear  any  privation  or 
suffering,  in  which  fidelity  to 
the  Saviour's  cause  involves  him. 

39.  He  that  JiTideth  his  life  shall 
lose  it  ;  i.  e.,  he  that  is  selfishly 
concerned  in  studying  how  to 
secure  his   own   happiness  fails. 


law :   and  a    man' s   foes  36 
shall  be  they  of  his  own 
household.     He  that  lov-  37 
eth  father  or  mother  more 
than  me  is  not  worthy  of 
me :    and  he  that  loveth 
son    or    daughter     more 
than  me  is  not  worthy  of 
me.     And    he  that  doth  38 
not   take    his    cross  and 
follow    after    me,  is   not 
worthy  of    me.     He  that  39 
5findeth  his  Tife  shall  lose 
it ;  and  he  that  Toseth  his 
6life    for   my   sake   shall 
find  it. 

He  that  receiveth  you  40 
receiveth  me,  and  he  that 
receiveth  me  receiveth 
him  that  sent  me.  He  41 
that  receiveth  a  prophet 
in  the  name  of  a  prophet 
shall  receive  a  prophet's 
reward  ;  and  he  that  re- 
ceiveth a  righteous  man 
in  the  name  of  a  righte- 
ous man  shall  receive  a 
righteous  man's  reward. 
And  whosoever  shall  give  42 
to  drink  unto  one  of  these 
little  ones  a  cup  of  cold 
water  only,  in  the  name 

5  Or,  found 

6  Or,  soul 

7  Or,  lost 


while  he  who  unselfishly  forgets 
himself  in  endeavoring  to  serve 
others  gains  peace  and  joy. 

42.  These  little  ones  ;  these  my 
disciples,  men  of  humble  sta- 
tion, not  great  in  the  estimation 
of  the  world.  Any  act  of  kind- 
awards  them,  ns  disciples, 
however  small  the  benefit,  shows 
a  spirit  of  love  to  Christ,  and 
shall  not  lose  its  reward. 


11. 11. 


S.   MATTHEW. 


71 


.  of  a  disciple,  verily  I  say 
unto  you,  he  shall  in  no 
wise  lose  his  reward. 

11  And  it  came  to  pass, 
when  Jesus  had  made  an 
end  of  commanding  his 
twelve  disciples,  he  de- 
parted thence  to  teach 
and  preach  in  their  cities. 

2  Now  when  John  heard 
in  the  prison  the  works 
of  the  Christ,  he  sent  by 

3  his  disciples,  and  said 
unto  him,  Art  thou  he 
that  cometh,  or  look   we 

4 for  another?  And  Jesus 
answered  and  said  unto 
them,  Go  your  way  and 
tell  John  the  things 
which    ye   do    hear   and 

5  see :  the  blind  receive 
their  sight,  and  the  lame 
walk,  the  lepers  are 
cleansed,  and  the  deaf 
hear,  and  the  dead  are 
raised  up,  and  the  poor 
have         'good        tidings 

6  preached  to   them.     And 

1  Or,  the  gospel. 


CHAPTER  XI. 

2.  l?i  the  prison.  The  circum- 
stances of  John's  imprisonment 
are  stated  Matt.  14 :  3,  4. 

3.  He  that  cometh ;  the  prom- 
ised Messiah. 

6.  None  occasion  of  stumbling 
in  me;  i.  e.,  shall  not  be  tempt- 
ed to  reject  me,  because  my 
character  and  mission  are  lowly. 
Christ  intimates,  apparently, 
that  Jonn  was  in  danger  of  do- 
ing this.  John  had  believed 
himself  the  forerunner  of  a 
mighty  prince  and  Saviour.  B.ut 
bis  career,  which  had  commenced 
so  auspiciously,  had  been  sud- 


blessed  is  he,  whosoever 
shall  find  none  occasion 
of  stumbling  in  me.  And  7 
as  these  went  their  way, 
Jesus  began  to  say  unto 
the  multitudes  concern- 
ing John,  What  went  ye 
out  into  the  wilderness  to 
behold  \  a  reed  shaken  8 
with  the  wind  %  But 
what  went  ye  out  for  to 
see  %  a  man  clothed  in 
soft  raiment  f  Behold, 
they  that  wear  soft 
raiment  are  in  kings' 
houses.  2But  wherefore  9 
went  ye  out  %  to  see  a 
prophet  ?  Yea,  I  say 
unto  you,  and  much 
more  than  a  prophet. 
This  is  he,  of  whom  it  is  10 
written, 

Behold,  I  send  my 
messenger  before  thy 
face, 

Who     shall     prepare 
thy  way  before  thee. 
Verily   I  say  unto  you,  n 

2  Many  ancient  authorities  read  But 
what  went  ye  out  to  see  ?  a  prophet? 


denly  brought  to  a  close  ;  his 
followers  were  scattered,  he  was 
suffering  himself  a  wearisome 
and  hopeless  confinement,  and 
the  personage  on  whom  his 
hopes  had  been  resting  was  ap- 
parently taking  no  steps  tending 
to  the  open  establishment  of  hi3 
reign.  It  was  not  surprising, 
therefore,  that  the  faith  of  his 
disciples,  and  perhaps  even  his 
own,  began  to  falter,  and  to  give 
place  to  feelings  of  despondency 
and  mistrust. 

7.  A  reed,  &c. ;  representing  a 
man  of  light  and  fickle  mind. 

8.  A  man  clothed,  &c. ;  a  man 


n 


S.   MATTHEW. 


11.  11- 


Among  them  that  are 
born  of  women  there 
hath  not  arisen  a  greater 
than  John  the  Baptist : 
yet  he  that  is  'but  little 
in  the  kingdom  of 
heaven    is    greater    than 

12  he.  And  from  the  days 
of  John  the  Baptist  until 
now  the  kingdom  of 
heaven  suffereth  vio- 
lence, and  men  of  vio- 
lence take    it    by  force. 

13  For  all  the  prophets  and 
the  law  prophesied  until 

14  John.  And  if  ye  are 
willing  to  receive  Ht,  this 
is    Elijah,    which    is    to 

15  come.  He  that  hath 
ears  3to  hear,  let  him 
hear.  But  whereunto 
shall  I  liken  this  genera- 

16  tion  \  It  is  like  unto 
children    sitting    in    the 

1  Gr.  lesser. 

2  Or,  him 

3  Some    ancient    authorities  omit  to 
hear 

4  Gr.  beat  the  breast. 


of  feeble  and  effeminate  charac- 
ter, uuable  to  bear  trials  and 
hardships. 

12.  The  meaning  is,  that  ever 
since  the  commencement  of  the 
preaching  of  John  the  Baptist, 
great  mutitudes  had  flocked  to- 
gether with  the  utmost  zeal  and 
ardor,  desiring  to  be  received  in- 
to the  kingdom  of  the  Messiah. 

13-15.  These  verses  perhaps 
contain  the  most  direct  intima- 
tion that  Jesus  was  himself  the 
Messiah  which  he  had  yet  made. 
He  always  spoke  of  this  subject 
with  great  reserve  and  caution. 
—  1  his  is  Elijah  which  is  to 
come ;  that  is,  not  Elijah  himself 
in  person,  (John  1:21,)  but  the 
forerunner  of   Christ,  who    was 


marketplaces,  which  call 
unto  their  fellows,  and 
say,  We  piped  unto  you,  17 
and  ye  did  not  dance  ; 
we  wailed,  and  ye  did 
not  4mourn.  For  John  13 
came  neither  eating  nor 
drinking,  and  they  say, 
He  hath  a  5devil.  The  19 
Son  of  man  came  eating 
and  drinking,  and  they 
say,  Behold,  a  gluttonous 
man,  and  a  winebibber,  a 
friend  of  publicans  and 
sinners  !  And  wisdom  6is 
justified  by  her  Vorks. 

Then  began  he  to  up- 20 
braid  the  cities  wherein 
most  of  his  8mighty  works 
were  done,  because  they 
repented  not.  Woe  unto 21 
thee,  Chorazin  !  woe  unto 
thee,  Bethsaida !  for  if 
the   "mighty  works    had 

5  Gr.  demon. 

6  Or,  was 

t  Many  ancient   authorities  read  chil- 
dren :  as  in  Luke  vii.  35. 
8  Gr.  powers. 


designated  by  that  name.     (Luke 
1:17.) 

16-19.  The  sentiment  is,  that 
the  people  of  that  generation 
were  like  wayward  children, 
whom  nothing  would  please. 
They  were  alike  dissatisfied  with 
the  austere  virtues  and  stern 
demeanor  of  John  the  Baptist, 
and  with  the  mild  and  gentle 
character  of  the  Saviour. — Ni  it)  r 
eating  nor  drinking;  that  i.-, 
practising  rigid  fasts  and  self- 
mortification. —  Wisdom  is  justi- 
fied by  her  icorks ;  i.  c.,  the  spirit 
of  divine  wisdom  is  recognized 
in  the  works  done  by  the  chil- 
dren of  God,  however  widely 
they  may  differ  from  one  another 
in  the  methods  of  their  working. 


-11  i. 


S.   MATTHEW. 


73 


been  done  in  Tyre  and 
Sidon  which  were  done 
in  yon,  they  would  have 
repented  long  ago  in 
sackcloth      and       ashes. 

saHowbeit  I  say  unto  you, 
it  shall  be  more  tolerable 
for  Tyre  and  Sidon  in  the 
day  of    judgment,    than 

23  for  you.  And  thou, 
Capernaum,  shalt  thou  be 
exalted  unto  heaven? 
thou  shalt  'go  down  unto 
Hades  :  for  if  the  2mighty 
works  had  been  done  in 
Sodom  which  were  done 
in  thee,  it  would  have  re- 
mained until    this    day. 

24Howbeit  I  say  unto  you, 
that  it  shall  be  more 
tolerable  for  the  land  of 
Sodom  in  the  day  of 
judgement,  than  for  thee. 

25  At  that  season  Jesus 
answered  and  said,  I 
"thank  thee,  O  Father, 
Lord  of  heaven  and  earth, 

1  Many    ancient    authorities   read   be 
brought  down. 

2  Gr.]xnve?*s. 


23.  And  thou,  Capernaum, 
shalt  thou  be  exalted  unto  heaven  ? 
Thou  shalt  go  down  unto  Hades. 
The  meaning  is  not,  as  indicated 
in  the  Old  Version,  that  Caper- 
naum had  been  greatly  exalted, 
and  should  be  greatly  punished; 
Christ  addressed  himself  to  the 
feeling  of  pride  in  the  citizens 
of  Capernaum;,  and  his  address 
is  equally  applicable,  doubtless, 
to  many  proud  and  haughty 
communities  in  our  day.  "Dost 
thou  expect,"  he  said,  "  a  great 
exaltation  ?  On  the  contrary, 
you  are  to  be  utterly  destroyed." 
This  prophecy  in  the  case  of 
Capernaum  has  been  so  literally 


that  thou  didst  hide  these 
things  from  the  wise  and 
understanding,  and  didst 
reveal  them  unto  babes  : 
yea,  Father,  4for  so  it  was  26 
well-pleasing  in  thy  sight. 
All  things  have  been  de-27 
livered  unto  me   of   my 
Father  :     and     no     one 
knoweth  the  Son,  save  the 
Father  ;  neither  doth  any 
know    the  Father,    save 
the  Son,  and  he  to  whom- 
soever the  Son  willeth  to 
reveal  Mm.     Come  unto  28 
me,  all  ye  that  labour  and 
are    heavy  laden,    and  I 
will  give  you  rest.     Take  29 
my  yoke  upon  you,  and 
learn  of    me  ;  for  I   am 
meek  and  lowly  in  heart : 
and  ye  shall  find  rest  un- 
to your  souls.      For  my  30 
yoke  is  easy,  and  my  bur- 
den is  light. 

At    that   season  Jesus  12 
went  on  the  sabbath  day 

3  Or,  prai&>. 

4  Or,  that 


fulfilled,  that  its  very  site  is  a 
matter  of  uncertainty. 

25.  At  that  season ;  not  at 
that  time;  i.  e.,  not  on  the  same 
occasion,  but  at  that  period  of 
his  ministry. — Babes  ;  persons  of 
humble  character  and  station. 

29.  Take  my  yoke  upon  you ; 
submit  to  my  authority.  He 
speaks  not  as  their  Teacher 
merely,  but  as  their  Master  and 
Lord. 

CHAPTER  XII. 

1.  Of  corn  ;  of  grain,  such  as 
barley  or  wheat.  Indian  corn 
was  not  known  in  Palestine  in 
the  time  of  Christ. 


n 


S.   MATTHEW. 


12.  1— 


through    the    cornfields ; 
and  his  disciples  were  an 


1  hungred,    and 


began   to 


pluck  ears  of  corn,  and  to 
2 eat.  But  the  Pharisees, 
when  they  saw  it,  said 
unto  him,  Behold,  thy  dis- 
ciples do  that  which  it  is 
not  lawful  to  do  upon  the 
3 sabbath.  But  he  said 
unto  them,  Have  ye  not 
read  what  David  did, 
when  he  was  an  hungred, 
and   they  that  were  with 

4  him  ;  how  he  entered  in- 
to the  house  of  God,  and 
'did  eat  the  shew-bread, 
which  it  was  not  lawful 
for  him  to  eat,  neither 
for  them  that  were  with 
him,    but    only    for    the 

5  priests  ?  Or  have  ye  not 
read  in  the  law,  how  that 
on  the  sabbath  day  the 
priests  in  the  temple  pro- 
fane the  sabbath,  and  are 

6 guiltless  \  But  I  say  unto 
you,  that  2one  greater 
than  the  temple  is  here. 

7  But  if  ye  had  known 
what  this  meaneth,  I  de- 
sire mercy,  and  not  sacri- 
fice,   ye  would  not,  have 

1   Some  ancient  authorities  read  tlmj 
did  eat. 


4.  The  house  of  God;  the 
tabernacle,  which  preceded  the 
temple. 

5.  Prof  one  the  Sabbath  ;  per- 
form labor,  which,  under  other 
circumstances,  would  be  a  profa- 
nation of  the  Sabbath. 

7.  Mercy,  and  not  sacrifice  ; 
mercy,  rather  than  sacrifice;  that 
is,    the    spirit    of    piety,    rather 


condemned  the  guiltless. 
For  the  Son    of    man   is  8 
lord  of  the  sabbath. 

And  he  departed  thence,  9 
and  went  into  their  syna- 
gogue :     and     behold,    a  10 
man  having   a    withered 
hand.     And.   they   asked 
him,  saying,  Is  it  lawful 
to   heal   on   the   sabbath 
day  %     that    they    might 
accuse  him.     And  he  said  11 
unto    them,   What    man 
shall  there  be  of  you,  that 
shall  have  one  sheep,  and 
if  this  fall  into  a  pit  on 
the  sabbath  day,  will  he 
not  lay  hold  on  it,    and 
lift  it   out?     How  much  12 
then  is  a  man   of    more 
value     than     a     sheep ! 
Wherefore  it  is  lawful  to 
do  good  on  the   sabbath 
day.     Then   saith    he   toi3 
the    man,    Stretch   forth 
thy     hand.        And      he 
stretched  it  forth  ;  and  it 
was    restored    whole,    as 
the  other.     ButtbePha-i4 
risees  went  out,  and  took 
counsel  against  him,  how 
they  might  destroy  him. 
And  Jesus  perceiving  it  is 

2  Gr.  a  greater  thing. 


than  a  rigid  tenaciousness  in  re- 
gard to  its  forms. 

8.  The  Saviour  seems  to  place 
his  defence  of  the  act  of  the  dis- 
ciples in  travelling  and  gather- 
ing food  on  the  Sabbath,  on  the 
ground  of  a  dispensation  from 
the  usual  obligations  of  the  day, 
made  on  his  authority,  as  the 
Messiah. 


—12   26. 


S.   MATTHEW. 


75 


withdrew  from  thence : 
and  many  followed  him  ; 
and  he  healed   them  all, 

16  and  charged  them  that 
they    should     not   make 

17  him  known  :  that  it 
might  be  fulfilled  which 
was  spoken  'by  Isaiah  the 
prophet,  saying, 

18  Behold,    my    servant 

whom  I  have  chosen  ; 

My  beloved  in  whom 
my  soul  is  well  pleas- 
ed : 

I  will  put  my  Spirit 
upon  him, 

And  he  shall  declare 
judgement  to  the 
Gentiles. 

19  He   shall    not    strive, 

nor  cry  aloud ; 
Neither  shall  any  one 
hear  his  voice  in  the 
streets. 

20  A  bruised  reed  shall 

he  not  break, 
And      smoking      fiax 
shall  he  not  quench, 

1  Or,  through 

2  Or,  a  demoniac 


16.  Make  him  known;,  make 
known  the  place  of  his  retreat, 
and  thus  betray  him  to  the  an- 
ger and  violence  of  his  enemies. 

17.  Isa.  42:  1-4. 

19.  During  the  whole  of  our 
Saviour's  ministry, we  observe  the 
most  constant  efforts  to  allay 
the  popular  excitement,  and  to 
avoid  every  scene  which  could 
lead  to  tumult  or  commotion. 
On  the  occasion  on  which  this 
passage  is  quoted,  lie  had  re- 
treated from  a  threatened  dis- 
turbance (v.  15)  to  the  solitudes 
of  the  mountains,  to  teach  quiet- 
ly there  those  who  were  disposed 


Till  he  send  forth 
judgement  unto  vic- 
tory. 

And  in  his  name  shall  21 
the  Gentiles  hope. 
Then  was  brought  unto  22 
him  2  one  possessed  with 
a  devil,  blind  and  dumb  : 
and  he  healed  him,  inso- 
much that  the  dumb  man 
spake  and  saw.     And  all  23 
the       multitudes       were 
amazed,  and  said,  Is  this 
the  son  of  David?     But24 
when  the  Pharisees  heard 
it,  they   said,   This   man 
doth  not  cast  out 3  devils, 
but    4by    Beelzebub    the 
prince    of    the    3  devils. 
And        knowing       their  25 
thoughts    he    said    unto 
them,  Every  kingdom  di- 
vided    against    itself    is 
brought     to     desolation ; 
and  every  city  or  house 
divided      against      itself 
shall  not   stand:    and  if 26 
Satan  casteth  out  Satan, 

3  Gr.  demons. 

4  Or,  in 


to  come  to  him. 

20.  The  bruised  reed  and 
smoking  flax  are  emblems  of 
helplessness,  dejection,  and  sor- 
row. The  images  are  expressive 
of  the  mildness  and  gentleness 
with  which  Jesus  instils  truth 
into  the  minds  of  his  followers, 
and  of  the  tender  care  which  he 
exercises  in  sustaining  the  weak, 
restoring  the  fallen,  and  raising 
the  dejected  and  desponding. — 
Till  lie  send  forth  judgment  unto 
victory  ;  till  the  truth  which  he 
proclaims  is  victorious. 

23.  The  son  of  David;  the 
promised  Messiah. 


70 


S.   MATTHEW. 


12.  2(5— 


he  is  divided  against 
himself  ;  how  then  shall 

27 his  kingdom  stand?  And 
if  I  'by  Beelzebub  cast 
out 2  devils,  '  by  whom  do 
your  sons  cast  them  out  1 
therefore    shall   they    be 

28 your  judges.  But  if  I 
£by  the  Spirit  of  God 
cast  out  2  devils,  then  is 
the     kingdom     of      God 

29  come  upon  you.  Or  how 
can  one  enter  into  the 
house  of  the  strong  man, 
and  spoil  his  goods,  ex- 
cept he  first  bind  the 
strong  man  f  and  then  he 

30  will  spoil  his  house.  He 
that  is  not  with    me  is 

1  Or,  in. 

2  Gr.,  demons. 


27.  Your  sons;  persons  of 
your  sect  or  party.  It  seems 
that  there  were  such,  who  claim- 
ed the  power  of  dispossessing 
evil  spirits. 

28.  The  Spirit  of  God;  the 
power  of  God,  in  this  case,  as  is 
proved  bv  the  phraseology  in 
Luke  11:20. 

29.  Enter  into  the  house  of  the 
itrong  man ;  or  strong  one,  i.  e. 
Satan.  The  argument  is,  that  to 
expel  evil  spirits  from  the  places 
where  they  had  established  them- 
selves, evinces  a  power  stronger 
than  that  which  those  spirits 
ordinarily  obeyed. 

31.  Blasphemy  against  the 
Spirit.  The  sin  which  the  Phar- 
isees had  been  committing  was 
that  of  maliciously  and  stub- 
bornly ascribing  to  Satan  those 
works  which  they  well  knew 
could  only  be  performed  by  di- 
vine power. 

32.  Against  the  Son  of  man ; 
against  Jesus,  considered  as  the 
Son  of  man.     Such  were  thecir- 


against  me  ;  and  he  that 
gathereth  not  with  me 
scattereth.  Therefore  1 31 
say  unto  you,  Every  sin 
and  blasphemy  shall  be 
forgiven  3  unto  men  ;  but 
the  blasphemy  against 
the  Spirit  shall  not  be 
forgiven.  And  whoso-  32 
ever  shall  speak  a  word 
against  the  Son  of  man, 
it  shall  be  forgiven  him  ; 
but  whosoever  shall 
speak  against  the  Holy 
Spirit,  it  shall  not  be  for- 
given him,  neither  in  this 
4  world,  nor  in  that  which 
is  to  come.  Either  make  33 
the    tree    good,    and  its 

3  Some  ancient  authorities  read  unto 
tfOumen. 

4  Or,  age 


cumstances  of  his  lowly  birth 
and  humble  condition,  that  the 
ordinary  worldliness  and  sin  of 
the  human  heart  might  be  suffi- 
cient to  blind  men  to  his  claims; 
and  consequently  the  rejection  of 
them,  at  that  time,  was  not  an 
unpardonable  sin.  But  maledic- 
tions against  the  Holy  Ghost, 
that  is,  against  the  divine  power 
by  which  these  miracles  were 
performed,  (v.  28,)  implied  an 
altogether  extraordinary  guilt. 
It  was  a  direct,  deliberate,  and 
wilful  opposition  to  the  counsels 
and  authority  of  God. — Neither 
in  this  world  nor  in  that  which  is 
to  come;  a  phrase  plainly  intend- 
ed to  express,  in  the  strongest 
possible  manner,  the  idea  of 
eternal  and  hopeless  ruin.  [For 
a  discussion  of  the  nature  of 
blasphemy  against  the  Holy 
Ghost  see  my  commentary  on 
Matt,  on  this  passage.    L.  A.] 

33.  They  1.  id  attributed  the 
Saviour's  efforts  in  relieving  the 
sick    and    the    suffering,  to   the 


-12.  43, 


S.  MATTHEW. 


77 


fruit  good  ;  or  make  the 
tree  corrupt,  and  its  fruit 
corrupt :    for  the  tree  is 

14 known  by  its  fruit.  Ye 
offspring  of  vipers,  how 
can  ye,  being  evil,  speak 
good  things?  for  out  of 
the  abundance  of  the 
heart   the   mouth  speak- 

35eth.  The  good  man  out 
of  his  good  treasure 
bringeth  forth  good 
things  :  and  the  evil  man 
out  of  his  evil  treasure 
bringeth       forth        evil 

36  things.  And  I  say  unto 
you,  that  every  idle  word 
that  men  shall  speak, 
they  shall  give  account 
thereof    in    the    day    of 

37 judgement.  For  by  thy 
words  thou  shalt  be  justi- 
fied, and  by  thy  words 
thou  shalt  be  condemned. 

38  Then  certain  of  the 
scribes  and  Pharisees 
answered  him,  saying, 
'Master,  we  would  see  a 

assign  from  thee.  But  he 
answered  and   said  unto 


1  Or,  Teacher 

2  Or,  sea-monster 


influence  of  Satan — the  very  per- 
sonification of  malice  and  wick- 
edness. This  was  making  good 
fruit  come  from  a  very  bad  tree. 
34.  Offspring  of  vipers.  The 
meaniug  is  interpreted  by  John 
8:44. 

36.  Idle  word;  every  word 
that  adds  nothing  to  the  happi- 
ness or  usefulness  of  others. 

37.  By  thy  words ;  that  is,  as 
well  as  by  actions.  The  mean- 
ing is  that,  though  men  express 
their  feelings  of  anger  and  injus- 
tice only  by  words  they  are 
guilty, 


them,  An  evil  and  adul- 
terous generation  seeketh 
after  a  sign  ;  and  there 
shall  no  sign  be  given  to  it 
but  the  sign  of  Jonah  the 
prophet :  for  as  Jonah  40 
was  three  days  and  three 
nights  in  the  belly  of  the 
2whale  ;  so  shall  the  Son 
of  man  be  three  days  and 
three  nights  in  the  heart 
of  the  earth.  The  men  of  41 
Nineveh  shall  stand  up 
in  the  judgement  with  this 
generation,  and  shall  con- 
demn it :  for  they  repent- 
ed at  the  preaching  of 
Jonah ;  and  behold,  3a 
greater  than  Jonah  is 
here.  The  queen  of  the 42 
south  shall  rise  up  in  the 
judgement  with  this  gen- 
eration, and  shall  con- 
demn it:  for  she  came 
from  the  ends  of  the  earth 
to  hear  the  wisdom  of 
Solomon  ;  and  behold,  3a 
greater  than  Solomon  is 
here.  But  the  nnclean43 
spirit,  when  4he  is  gone 


3  Gr.  more  than. 

4  Or,  it 


38.  A  sign;  a  sign  from  heav- 
en; some  stupendous  miracle  to 
prove  his  divine  mission,  more 
imposing  than  the  miracles 
which  he  had  performed  upon 
the  sick. 

40  The  marginal  rendering 
sea-monster  is  undoubtedly  more 
accurate  than  whale. 

42.  Queen  of  the  south;  the 
queen  of  Sheba.     (1  Kings,  10  : 

43-45.  Waterless  places,  i.e., 
dry  and  desert  places,  which  the 
Jews  believed  to  be  the  abode  of 
evil    spirits.     The    meaning  of 


78 


S.   MATTHEW. 


12    -43— 


out  of  the  man,  passeth 
through  waterless  places, 
seeking  rest,  and  findeth 
44 it  not.  Then  'he  saith,  I 
will  return  into  my  house 
whence  I  came  out ;  and 
when  'he  is  come,  'he 
findeth  it  empty,  swept, 

45  and  garnished.  Then 
goeth  'he,  and  taketh 
with  "himself  seven  other 
spirits  more  evil  than 
"himself,  and  they  enter 
in  and  dwell  there :  and 
the  last  state  of  that  man 
becometh  worse  than  the 
first.  Even  so  shall  it  be 
also  unto  this  evil  genera- 
tion. 

46  While  he  was  yet 
speaking  to  the  multi- 
tudes, behold,  his  mother 
and  his  brethren  stood 
without,  seeking  to  speak 

47  to  him.  3And  one  said 
unto  him,  Behold,  thy 
mother  and  thy  brethren 
stand  without,  seeking  to 

48  speak  to  thee.  But  he 
answered  and  said  unto 
him  that  told  him.  Who 
is  my  mother  2  and  who 

1  Or.  it. 

2  Or,  itself 


this  parable  is,  that  guilt  and 
sin  may  be  suspended  from  ac- 
tion for  a  time,  in  the  human 
heart,  while  they  are  not  de- 
stroyed. And  then,  after  a 
temporary  respite,  the  disease 
returns  with  greater  violence 
than  ever.  The  direct  applica- 
tion is  to  the  Jewish  nation, 
from  which  the  evil  spirit  of 
Idolatry  had  been  cast  out,  but 
which  had  not  been  filled  with 
any  true  spirit  of  love  for  God. 


are  my  brethren?  And 49 
he  stretched  forth  his 
hand  towards  his  disci- 
ples, and  said,  Behold, 
my  mother  and  my 
brethren  !  For  whosoever 50 
shall  do  the  will  of  my 
Father  which  is  in  heav- 
en, he  is  my  brother,  and 
sister,  and  mother. 

On  that  day  went  Jesus  13 
out  of  the  house,  and  sat 
by    the    sea    side.     And  2 
there  were  gathered  unto 
him  great  multitudes,  so 
that   he    entered    into  a 
boat,  and  sat ;  and  all  the 
multitude   stood    on   the 
beach.     And  he  spake  to  3 
them  many  things  in  pa- 
rables,   saying,    Behold, 
the  sower  went  forth  to 
sow;  and  as  he   sowed,  4 
some  seeds    fell    by   the 
way  side,   and   the   birds 
came  and  devoured  them: 
and  others  fell  upon  the  5 
rocky  places,  where  they 
had  not  much  earth :  and 
straightway  they  sprang 
up,  because  they  had  no 
deepness   of    earth  :  and  6 

3  Some  ancient  authorities  omit  rer.  47. 


46.  Brethren.  Compare  Matt. 
13  :  55,  and  27  :  56.  They  were 
alarmed  for  his  safety — so  great 
was  the  excitement  against  him, 
— and  came,  accordingly, to  con- 
duct him  away  (Mark  3  :  21, 
31,)  but  could  not  get  in  to 
speak  to  him,  on  account  of  the 
crowd. 

CHAPTER  XIII. 
1.  Seaside;  the  shore  of  the 
Sea  of  Tiberias. 


—13.  17. 


S.   MATTHEW. 


79 


when  the  sun  was  risen, 
they  were  scorched  ;  and 
because  they  had  no  root, 

7  they  withered  away.  And 
others  fell  upon  the 
thorns  ;  and  the  thorns 
grew    up,     and     choked 

8  them :  and  others  fell 
upon  the  good  ground, 
and  yielded  fruit,  some  a 
hundredfold,  some  sixty, 

9  some  thirty.  He  that 
hath  ears1,  let  him  hear. 

10  And  the  disciples  came, 
and  said  unto  him,  Why 
speak  est  thou  unto  them 

11  in  parables  %  And  he  an- 
swered and  said  unto 
them,  Unto  you  it  is  given 
to  know  the  mysteries  of 
the  kingdom  of  heaven, 
but    to    them   it    is    not 

12  given.  For  whosoever 
hath,  to  him  shall  be 
given,  and  he  shall  have 
abundance :  but  whoso 
ever  hath  not,  from  him 
shall  be  taken  away  even 
that    which      he      hath. 

13  Therefore  speak  I  to  them 
in  parables  ;  because  see- 
ing   they    see    not,    and 

1  Some  ancient   authorities  add  here, 


11.  Mysteries;  the  spiritual 
truths  of  the  Scripture,  which 
are  always  a  mystery  to  the  un- 
spiritual. 

15.  Lest  at  any  time,.  &c. ;  that 
is,  their  eyes  and  ears  were  wil- 
fully closed  against  the  truth. 
The  sentiment  of  this  answer  of 
our  Saviour's,  the  meaning  of 
which  is  rendered  still  more 
plain  by  the  parallel  passages, 
(Mark  4:  11,  12;  Luke  8:  10,)  is, 


hearing   they    hear  not, 
neither  do    they   under- 
stand.    And  unto  them  is  14 
fulfilled  the  prophecy  of 
Isaiah,  which  saith, 
By  hearing    ye  shall 
hear,  and  shall  in  no 
wise  understand ; 
And    seeing  ye  shall 
see,   and  shall  in  no 
wise  perceive : 
For  this  people' s  heart  15 

is  waxed  gross, 
And  their  ears  are  dull 
of  hearing, 

And  their  eyes  they 
have  closed  ; 
Lest       haply       they 
should  perceive  with 
their  eyes, 

And  hear   with  their 
ears, 

And  understand  with 
their  heart, 

And       should      turn 
again, 
And   I    should     heal 

them. 
But  blessed   are  your  16 
eyes,  for   they   sQ,e  ;  and 
your  ears,  for  they  hear. 
For    verily    I  say    unto  17 

and  in  verse.  43,  to  hear  :  as  in  Mark  iv. 
9  ;  Luke  viii.  8. 


that,  while  divine  truth  is  so  re- 
vealed that  the  docile  and  spir- 
itually minded,  and  all  really 
desirous  to  learn  of  him,  can 
easily  understand  it,  yet  it  is  so 
presented  that  the  captious,  the 
proud,  and  the  evil-minded, 
may  hear  and  not  understand. 
A  veil  covers  and  conceals  the 
spiritual  meaning,  though  it  is  a 
veil  easily  to  be  removed  by  all 
who  wish  to  remove  it. 


80 


S.   MATTHEW. 


13.  17- 


you,  that  many  prophets 
and  righteous  men  de- 
sired to  see  the  things 
which  ye  see,  and  saw 
them  not;  and  to  hear 
the  things  which  ye  hear, 
and    heard     them     not. 

18  Hear  then  ye  the  parable 

19  of  the  sower.  When  any 
one  heareth  the  word  of 
the  kingdom,  and  under- 
standeth  it  not,  then 
cometh  the  evil  one,  and 
snatcheth  away  that 
which  hath  been  sown  in 
his  heart.  This  is  he  that 
was   sown    by    the   way 

20  side.  And  he  that  was 
sown  upon  the  rocky 
places,  this  is  he  that 
heareth  the  word,  and 
straightway  with  joy  re- 

21  ceiveth  it ;  yet  hath  he 
not  root  in  himself,  but 
endureth  for  a  while  ;  and 
when  tribulation  or  per- 
secution ariseth  because 
of  the  word,  straightway 

22  he  stumbleth.  And  he 
that  was  sown  among  the 
thorns,  this  is  he  that 
heareth  the  word ;  and 
the  care  of  the  'world, 
and  the  deceitfulness  of 


1  Or,  age 

2  Or,  darnel 


18.  Hear  ye;  hear  ye  the  ex- 
planation. 

19.  This  is  he  that  was  sown  by 
the  way  side  ;  not,  as  in  the  Old 
Version,  "  He  that  received  seed 
by  the  way  side."  That  which 
is  sown  and  that  which  is  pro- 
duced from  the  seed  sown,  are 
in  the  spiritual  as  in  the  physi 


riches,  choke  the  word, 
and  he  becometh  unfruit- 
ful. And  he  that  was  23 
sown  upon  the  good 
ground,  this  is  he  that 
heareth  the  word,  and 
understandeth  it ;  who 
verily  beareth  fruit,  and 
bringeth  forth,  some  a 
hundredfold,  some  sixty, 
some  thirty. 

Another  parable  set  he  24 
before  them,  saying,  The 
kingdom     of    heaven    is 
likened  unto  a  man  that 
sowed  good  seed  in  his 
field :     but     while     men  2b 
slept,    his    enemy    came 
and    sowed    2tares     also 
among    the    wheat,    and 
went    away.     But    when  26 
the  blade  sprang  up,  and 
brought  forth  fruit,  then 
appeared  the  tares  also. 
And  the  "servants  of  the  27 
householder     came     and 
said  unto  him,  Sir,  didst 
thou  not  sow  good  seed 
in  thy  field  ?  whence  then 
hath  it  tares?     And   he 28 
said    unto     them,      4An 
enemy  hath    done    this. 
And    the     'servants    say 
unto    him,     Wilt    thou 


3  Gr.  bondservants. 

4  Gr.  A  man  that  is  an  enemy. 


cal  realm  identical.  The  word 
sown  is  not  a  mere  word,  it  is  a 
conviction  of  the  heart,  which  is 
transferred  from  the  teacher  to 
the  pupil,  and  this  produces  in  | 
the  pupil  the  life  of  the  teacher. 
21.  Straightway  he  stumbleth  ; 
is  led  to  abandon  the  Gospel 
and  give  up  his  faith. 


—13.  38. 


S.   MATTHEW. 


81 


then  that  we  go  and 
29 gather  them  up?  But 
he  saith,  Nay  ;  lest  haply 
while  ye  gather  up  the 
tares,    ye    root    up    the 

30  wheat    with    them.      Let 
,     both  grow  together  until 

the  harvest :  and  in  the 
time  of  the  harvest  I  will 
say  to  the  reapers,  Gather 
up  first  the  tares,  and 
bind  them  in  bundles  to 
burn  them :  but  gather 
the  wheat  into  my  barn. 

31  Another  parable  set  he 
before  them,  saying,  The 
kingdom  of  heaven  is 
like  unto  a  grain  of  mus- 
tard seed,  which  a  man 
took,   and   sowed  in  his 

32 field:  which  indeed  is 
less  than  all  seeds ;  but 
when  it  is  grown,  it  is 
greater  than  the  herbs, 
and  becometh  a  tree,  so 
that  the  birds  of  the 
heaven  come  and  lodge 
in  the  branches  thereof. 

33     Another  parable  spake 

1  The  word  in  the  Greek  denotes  the 
Hebrew  seah,  a  measure  containing 
nearly  a  peck  and  a  half. 


32.  It  is  greater  than  the  herbs. 
The  mustard  plant  is  a  bush 
which  sometimes  grows  to  a 
considerable  height,  and  attracts 
birds  in  great  numbers  by  its 
seeds,  which  grow  in  pods. 

33.  The  idea  intended  by  both 
these  similitudes  is,  that  the  Re- 
deemer's kingdom,  though  des- 
tined to  be  great  and  widely 
extended  at  last,  was  to  com- 
mence by  small  beginnings,  and 
in  a  noiseless  and  unobtrusive 
manner, — entirely  contrary  to 
the  prevailing  expectations 
among  the  Jews. 


he  unto  them  ;  The  king- 
dom of  heaven  is  lik* 
unto  leaven,  which  a 
woman  took,  and  hid  in 
three  'measures  of  meal, 
till  it  was  all  leavened. 

All  these  things  spake  34 
Jesus    in    parables   unto 
the      multitudes ;      and 
without  a  parable  spake 
he  nothing  unto   them : 
that  it  might  be  fulfilled  35 
which    was    spoken    2by 
the  prophet,  saying, 
I  will  open  my  mouth 
in  parables  ; 
I  will  utter  things  hid^ 
den  from  the  founda 
tion  of  the  world. 

Then  he  left  the  multa-30 
tudes,  and  went  into  the 
house :  and  his  disciples 
came  unto  him,  saying, 
Explain  unto  us  the  par- 
able of  the  tares  of  the 
field.  And  he  answered  37 
and  said,  He  that  soweth 
the  good  seed  is  the  Son 
of  man  ;  and  the  field  is  28 

2  Or,  through 

3  Many  ancient  authorities  omit  of  the 
world. 


36.  The  house;  the  house  in 
which  he  dwelt  in  Capernaum. 
— His  disciples.  His  especial  fol- 
lowers. 

38.  Sons  of  the  kingdom — sons 
of  the  evil  one.  The  change 
from  the  language  of  the  Old 
Version  "  Children  of  the  king- 
dom "  to  the  language  of  the 
New  Version  "  Sons  of  the  king- 
dom," does  not  indicate  any 
change  in  the  real  teaching  of 
the  passage,  the  word  sons  be- 
ing used  here  as  in  many  other 
passages  of  the  New  Testament. 
Rom.    8 :  14,    for    example,    ifa 


83 


S.   MATTHEW. 


13.  38- 


the  world  ;  and  the  good 
seed,  these  are  the  sons 
of  the  kingdom  ;  and  the 
tares  are  the  sons  of  the 

39  evil  one  ;  and  the  enemy 
that  sowed  them  is  the 
devil :  and  the  harvest 
is  'the  end  of  the  world ; 
and      the      reapers     are 

40  angels.  As  therefore  the 
tares  are  gathered  up  and 
burned  with  fire  ;  so  shall 
it  be  in  'the  end  of  the 

41  world.  The  Son  of  man 
shall  send  forth  his 
angels,  and  they  shall 
gather  out  of  his  king- 
dom all  things  that  cause 
stumbling,  and  them  that 

42  do  iniquity,  and  shall 
cast  them  into  the  fur- 
nace of  fire :  there  shall 
be  the  weeping  and  gnash- 

4:5 ing  of  teeth.  Then  shall 
the  righteous  shine  forth 
as  the  sun  in  the  king- 
dom of  their  Father.  He 
that  hath  ears,  let  him 
hear. 

44  The  kingdom  of  heaven 
is  like  unto  a  treasure 
hidden  in  the  field;  which 
a  man  found,  and  hid;  and 

1  Or,  the  consummation  of  the  age 

2  Or,  for  joy  thereof 


really    equivalent    to    sons  and 
daughters. 

38-43.  It  would  seem  impos- 
sible to  teacli  more  plainly  than 
it  is  taught  in  Christ's  language, 
that  there  is  a  day  of  judgment 
and  retribution,  and  that  those 
who  shall  then  be  condemned 
will  find  themselves  involved  in 
hopeless  and  eternal  ruin. 

52.  Every  acribe  who  hath  been 


in  his  joy  ho  goeth  and 
selleth  all  that  he  hath, 
and  buyeth  that  field. 

Again,  the  kingdom  of  43 
heaven  is  like  unto  a  man 
that  is  a  merchant  seeking 
goodly  pearls:  and  having 40 
found  one  pearl  of  great 
price,  he  went  and  sold 
all  that  he  had,  and 
bought  it. 

Again,  the  kingdom  of  47 
heaven  is  like  unto  a  3net, 
that  was  cast  into  the  sea, 
and    gathered    of    every 
kind  :  which,  when  it  was 48 
filled,  they  drew  up  on  the 
beach;  and  they  sat  down, 
and    gathered    the   good 
into  vessels,  but  the  bad 
they  cast  away.     So  shall 49 
it  be  in  'the  end  of  the 
world  :     the  angels  shall 
come  forth,  and  sever  the 
wicked  from  among  the 
righteous,  and  shall  cast  50 
them  into  the  furnace  of 
fire :    there   shall   be   the 
weeping  and  gnashing  of 
teeth. 

Have  ye  understood  all  51 
these   things  %    They  say 
unto  him,  Yea.     And  he  5 2 

3  Gr.  drag-net. 


made  a  disciple  to  the  kingdom  of 

The  meaning  is  not,  as 
implied  in  the  Old  Version,  ev- 
ery well  instructed  teacher  of 
the  Gospel,  but  every  teacher 
who  has  become  a  disciple  of 
Christ.  The  scribes  in  the  time 
of  Christ  taught  merely  the  tra- 
ditional theology  derived  from 
past  ages;  Christ  says  that  the 
Christian  teachers  are  not  to  dis- 


1UE 


-14.  3. 


S.   MATTHEW. 


85 


said  unto  them,  Therefore 
every  scribe  who  hath 
been  made  a  disciple  to 
the  kingdom  of  heaven  is 
like  unto  a  man  that  is  a 
householder,  which  bring- 
eth  forth  out  of  his  trea- 
sure things  new  and  old. 

53  And  it  came  to  pass, 
when  Jesus  had  finished 
these    parables,     he    de- 

54  parted  thence.  And  com- 
ing into  his  own  country 
he  taught  them  in  their 
synagogue,  insomuch  that 
they  were  astonished,  and 
said,  Whence  hath  this 
man  this  wisdom,  and 
these  'mighty  works  ?  Is 
not   this  the   carpenter's 

55 son?  is  not  his  mother 
called  Mary?  and  his 
brethren,  James,  and 
Joseph,  and  Simon,  and 

56 Judas?   And  his  sisters, 

1  Gr.  poivers. 


regard  the  teachings  of  the  past, 
but  they  are  also  to  be  ready  to 
receive  new  forms  and  phases  of 
truth  as  they  shall  be  taught  by 
God's  providence  or  by  a  better 
scholarship,  or  a  riper  Christian 
experience. 

54.  His  own  country;  Nazareth. 

55.  [His  brethren;  the  question 
whether  near  relatives,  perhaps 
cousins,  or  real  brethren,  is  in- 
tended by  this  and  other  similar 
references  in  the  New  Testament 
has  been  very  hotly  discussed. 
For  reasons  which  I  have  given 
fully  in  my  commentary  on  Matt, 
on  this  passage,  I  have  no  doubt 
that  the  word  brethren  is  to  be 
taken  in  its  literal  sense,  and 
that  Jesus  had  both  brothers  and 
sisters.     L.  A.] 


are  they  not  all  with  us? 
Whence  then  hath  this 
man  all  these  things  ?  And  57 
they  were  'offended  in 
him.  But  Jesus  said  unto 
them,  A  prophet  is  not 
without  honour,  save  in 
his  own  country,  and  in 
his  own  house.  And  he  58 
did  not  many  'mighty 
works  there  because  of 
their  unbelief. 

At   that  season  Herod  14 
the    tetrarch    heard    the 
report  concerning  Jesus, 
and   said   unto    his    ser- 
vants,   This  is  John  the  2 
Baptist ;  he  is  risen  from 
the  dead  ;  and  therefore 
do  these  powers  work  in 
him.    For  Herod  had  laid  3 
hold  on  John,  and  bound 
him,  and  put  him  in  pris- 
on for  the  sake  of  Hero- 
dias,  his  brother  Philip's 

2  Gr.  caused  to  stumble. 


CHAPTER  XIV. 

1.  Herod  the  tetrarch;  son  of 
Herod  the  Great,  the  old  king 
who  reigned  at  the  time  of  our 
Saviour's  birth.  Upon  his  death, 
his  kingdom  was  divided  among 
his  sons.  Herod  Antipas,  here 
referred  to,  ruled  over  Galilee. 
Heard  the  report  concerning  Jesus; 
i.  e.,  the  report  of  the  miracles 
which  he  was  doing. 

3,  4.  Herod  had  enticed  away 
his  brother  Philip's  wife,  and 
married  her,  wrhile  her  lawful 
husband  was  still  living.  He 
was  not  of  so  cruel  and  blood- 
thirsty a  disposition  as  his  father, 
but  it  required  great  moral  cour- 
age in-  John,  to  reprove  any 
member  of  the  Herod  family  for 
such  a  crime, 


86 


S.   MATTHEW, 


H.  3- 


4  wife.  For  John  said  un- 
to him,  It  is  not  lawful 
for    thee    to    have     her. 

5  And  when  he  would  have 
put  him  to  death,  he 
feared  the  multitude,  be- 
cause  they  counted  him 

6 as  a  prophet.  But  when 
Herod's  birthday  came, 
the  daugh  ter  of  Herodias 
danced  in  the  midst,  and 

7  pleased  Herod.  Where- 
upon he  promised  with 
an  oath  to  give  her  what- 
soever   she    should  ask. 

8 And  she,  being  put  for- 
ward by  her  mother, 
saith,  Give  me  here  in  a 
charger  the  head  of  John 

9  the  Baptist.  And  the 
king  was  grieved  ;  but 
for  the  sake  of  his  oaths, 
and  of  them  which  sat  at 
meat  with  him,  he  com- 

•  manded  it  to  be  given  ; 
10 and  he  sent,  and  behead- 
ed John  in  the  prison. 
11  And  his  head  was  brought 
in  a  charger,  and  given 
to  the  damsel :  and  she 
brought  it  to  her  mother. 
12 And  his  disciples  came, 
and  took  up  the  corpse, 
and  buried  him ;  and 
they  went  and  told  Jesus. 

1  Or,  by  land 


8.  And  she  being  put  forward  ; 
i.  e.,  urged  on  by  her  mother. 

13.  He  went  over  the  Sea  of 
Galilee,  perhaps  to  some  portion 
of  its  eastern  shore,  which  was 
little  inhabited,  and  where  he 
was  safe  from  Herod.  —  On  foot; 
that  is.  the  people  went  to  the 
same  place  by  land,  going  round 
the  northern  snore. 


Now  when  Jesus  heard  13 
it,     he    withdrew    from 
thence   in    a    boat,    to  a 
desert  place  apart :  and 
when     the       multitudes 
heard  thereof,    they  fol- 
lowed him  'on  foot  from 
the  cities.     And  he  came  14 
forth,    and  saw  a    great 
multitude,    and    he    had 
compassion  on  them,  and 
healed   their  sick.     And  15 
when  even  was  come,  the 
disciples    came    Co    him, 
saying,  The  place  is  des- 
ert,   and  the   time  is   al- 
ready   past ;     send     the 
multitudes     away,     that 
they  may  go  into  the  vil- 
lages, and  buy  themselves 
food.       But    Jesus    said  16 
unto  them,  they  have  no 
need  to  go  away  ;  give  ye 
them  to  eat.     And  they  17 
say  unto   him,  We  have 
here  but  five  loaves,  and 
two  fishes.     And  he  said,  18 
Bring  them  hither  to  me. 
And  he  commanded  ihei9 
multitudes  to  \sit  down 
on    the    grass ;     and    he 
took  the  Hve  loaves,  and 
the  two  fishes,  and  look- 
ing   up    to    heaven,     he 
blessed,    and   brake   and 

2  Gr.  redine. 


14-15.  The  place  is  desert  ; 
not  necessarily  barren,  but  un- 
inhabited.—  The  time  is  already 
past  ;  the  day  is  gone  ;  night  is 
at  hand. 

19.  Blessed.  It  seems  to  have 
been  often  the  custom  of  the 
Saviour  to  implore  the  divine 
blessing  upon  food,  before  par- 
taking of  it. 


-14.  29. 


S.  MATTHEW. 


87 


gave  the  loaves  to  the 
disciples,  and  the  disci- 
ples  to    the    multitudes. 

20  And  they  did  all  eat,  and 
were  filled :  and  they 
took  up  that  which  re- 
mained over  of  the  brok- 
en pieces,  twelve  baskets 

21  full.  And  they  that  did 
eat  were  about  five  thou- 
sand men,  beside  women 
and  children. 

22  And  straightway  he 
constrained  the  disciples 
to  enter  into  the  boat, 
and  to  go  before  him  unto 
the  other  side,  till  he 
should   send   the    multi- 

23tudes  away.  And  after 
he  had  sent  the  multi- 
tudes away,  he  went  up 
into  the  mountain  apart 
to  pray :  and  when  even 
was  come,   he  was  there 

1  Some  ancient  authorities  read  teas 


22.  Constrained.  There  was 
but  one  boat,  and  the  disciples 
seem  to  have  been  unwilling  to 
leave  Jesus  without  any  appa- 
rent means  of  rejoining  them. 
But  the  crisis  was  one  of  consi- 
derable excitement  and  danger, 
and  special  precautions  to  effect 
the  quiet  dispersion  of  the  peo- 
ple seem  to  have  been  rendered 
necessary  by  the  high  state  of 
excitement  which  prevailed 
among  them,  as  is  stated  John 
6  :  14,  15,  John  the  Baptist, 
the  great  favorite  of  the  people, 
had  just  been  murdered  by  Her- 
od; and  Jesus  himself  was 
seeking,  in  these  solitudes,  a 
refuge  from  his  cruelty.  These 
facts,  in  connection  with  the 
miracle,  produced  such  an  ex- 
citement in  this  assembly,  as  to 


alone.    But  the  boat  'was  24 
now  in   the  midst  of  the 
sea,    distressed     by    the 
waves  ;  for  the  wind  was 
contrary.      And     in     the  25 
fourth  watch  of  the  night 
he  came  unto  them, walk- 
ing upon   the  sea.     And 20 
when   the    disciples   saw 
him  walking  on  the  sea, 
they  were  troubled,  say- 
ing, It  is  an    apparition; 
and  they  cried  out  for  fear. 
Bu  t    straigh  tway     Jesus  27 
spake  unto  them,  saying, 
Be  of  good  cheer  ;  it  is  I ; 
be  not  afraid.    And  Peter  28 
answered   him  and  said, 
Lord,   if  it  be  thou,  bid 
me  come  unto  thee  upon 
the  waters.    And  he  said,  29 
Come.     And  Peter  went 
down  from  the  boat,  and 
walked  upon  the  waters, 

many  furlongs  distant  from  the  land. 


lead  them  to  form  the  design  of 
forcing  Jesus  to  head  them  in 
an  insurrection  against  Herod's 
authority.  Under  these  circum- 
stances, it  is  not  surprising  that 
the  disciples  were  reluctant  to 
leave  their  Master  in  such  a 
place,  and  the  object  of  such  an 
excitement,  and  without  any 
apparent  means  of  returning 
across  the  lake  to  his  friends. 

25.  The  fourth  watch ;  near 
the  morning.  The  ni^ht  was 
divided  into  four  watches. 

26.  It  is  an  apparition.  This 
word  instead  of  spirit  is  used  in 
the  New  Version,  because  the 
Greek  word  is  a  very  different 
one  from  that  ordinarily  render- 
ed spirit  in  the  New  Testament. 
What  is  meant  here  is  a  ghost  or 
spectre. 


88 


S.   MATTHEW. 


14.  29 


30 'to  come  to  Jesus.  But 
when  he  saw  the  wind2, 
he  was  afraid  ;  and  begin- 
ning to  sink,  he  cried  out, 
saying,    Lord,    save    me. 

31  And  immediately  Jesus 
stretched  forth  his  hand, 
and  took  hold  of  him, 
and  saith  unto  him,  O 
thou  of  little  faith,  where- 
fore  didst    thou   doubt? 

32  And  when  they  were  gone 
up  into  the  boat,  the  wind 

33  ceased.  And  they  that 
were  in  the  boat  wor- 
shipped him,  saying,  Of 
a  truth  thou  art  the  Son 
of  God. 

34  And  when  they  had 
crossed  over,  they  came 
to  the  land,  unto  Gennes- 

35aret.  And  when  the  men 
of  that  place  knew  him, 
they  sent  into  all  that  re- 
gion round  about,  and 
brought  unto  him  all  that 

86  were  sick ;  and  they  be- 
sought him  that  they 
might     only    touch    the 

1  Some  ancient  authorities  read  and 
came. 

2  Many  ancient  authorities  add  strong. 


23.  Worshipped  him  ;  prostrat- 
ed themselves  in  homage  before 
him. — Son  of  God;  the  expected 
Messiah. 

CHAPTER  XV. 

2.  Tradition  of  the  elders; 
rules  and  precepts  not  recorded 
in  the  Scriptures,  but  handed 
down  orally,  or  by  tradition, 
from  former  times.  The  Phari- 
sees had  many  such  traditions, 
to  which  they  attached  ideas  of 
great  value;  an  1  by  moans  of 
them,  as  our  Saviour  shows,  they 
often  virtually  annulled  the  feo- 


border  of  his  garment: 
and  as  many  as  touched 
were  made  whole. 

Then    there    come     to  15 
Jesus     from     Jerusalem 
Pharisees     and     scribes, 
saying,  Why  do  thy  dis-  2 
ciples  trangress  the  tradi- 
tion   of    the   elders?   for 
they      wash     not     their 
hands    when     they     eat 
bread.     And  he  answered  3 
and     said     unto     them, 
Why  do  ye    also   trans- 
gress the   commandment 
of   God  because  of  your 
tradition  \    For  God  said,  4 
Honour    thy    father  and 
thy  mother :  and,  He  that 
speaketh   evil    of    father 
or   mother,  let   him   3die 
the  death.     But   ye  say,  5 
Whosoever  shall  say  to 
his  father  or  his  mother, 
That      wherewith      thou 
mightest  have   been  pro- 
fited by  me  is  given  to 
God  ;  he  shall  not  honour  6 
his  father4.     And  ye  have 

3  Or,  surely  die 

4  Some  ancient    authorities  add    or 
his  mother. 


uisitions    of   the    written    word 
of  God. 

4.  Let  him  die  the  death ;  a 
phrase  of  intensity, — let  him 
surely  die.  (Exodus  21 :17;  Lev. 
2:9.) 

5,  6.  Observe  how  much  clear- 
er the  New  Version  makes  this 
passage  than  the  old  one,  which 
was  indeed  hardly  intelligible. 
The  Rabbinical  traditions  author- 
ized a  son  to  refuse  to  give  his 
parents  whatever  they  stood  in 
need  of  from  him,  by  oojng 
through  a  form  of  consecrating 
it  to  God, 


— i5.  20. 


S.  -MATTHEW. 


89 


made  void  the  'word  of 
Grod  because  of  your  tra- 
7dition.  Ye  hypocrites, 
well  did  Isaiah  prophesy 
of  you,  saying, 

8  This  people  honoureth 

me  with  their  lips  ; 
But  their  heart  is  far 
from  me. 

9  But  in  vain   do   they 

worship  me, 
Teaching  as  tlieir  doc- 
trines the  precepts  of 
men. 

10  And  he  called  to  him  the 
multitude,  and  said  unto 
them,  Hear,   and   under- 

11  stand:  Not  that  which 
entereth  into  the  mouth 
defile th  the  man :  but 
that  which  proceedeth 
out  of    the   mouth,    this 

I2defileth  the  man.  Then 
came  the  disciples,  and 
said  unto  him,  Knowest 
thou  that  the  Pharisees 
were 'offended,  when  they 

13 heard  this  saying?     But 

1  Some  ancient  authorities  read  laiv. 


8.  The  phrase  draiceth  nigh 
unto  me  with  their  mouth,  was 
added  in  the  Old  Version  prob- 
ably by  some  copyist,  who  de- 
sired to  make  the  quotation  cor- 
respond more  literally  with  the 
language  of  Isaiah.  This  phrase 
is  omitted,  however,  in  Mark's 
report,  (Mark  7:  6,)  and  by  the 
best  manuscripts  in  Matthew. 

9.  Doctrines;  the  duties  of  re- 
ligion.— Precepts  of  men;  these 
pretended  traditions,  which  were 
merely  human  inventions. 

11.  Referring  to  the  charge 
made  by  the  Pharisees  in  v.  2. 
The    Pharisees    taught  that   sin 


he    answered    and    said, 
Every    3plant  which   my 
heavenly  Father  planted 
not,  shall  be  rooted   up. 
Let  them  alone :  they  are 
blind  guides.     And  if  theH 
blind    guide    the    blind, 
both  shall  fall  into  a  pit. 
And  Peter  answered  and  15 
said   unto    him,    Declare 
unto  us  the  parable.  And  16 
he  said,  Are  ye  also  even 
yet  without  understand- 
ing ?      Perceive   ye   not,  17 
that  whatsoever  goeth  in- 
to the  mouth  passeth  in- 
to the  belly,  and  is   cast 
out    into    the     draught? 
But    the     things    which  18 
proceed      out      of      the 
mouth  come  forth  out  of 
the  heart  ;  and   they  de- 
file the  man.     For  out  of  ia 
the  heart  come  forth  evil 
thoughts,  murders,  adul- 
teries, fornications,  thefts, 
false     witness,     railings : 
these  are  the  things  which  20 

2  Gr.  caused  to  stumble. 

3  Gr.  planting. 


consisted  mainly  in  the  neglect 
of  prescribed  rites,  and  the  con- 
tracting of  outward  and  cere- 
monial impurities.  Jesus  shows 
that  moral  and  spiritual  corrup- 
tion and  impurity  is  what  they 
ought  to  be  most  anxious  to 
shun. 

13.  Every  plant,  &c.  These 
traditions  were  of  human  origin. 

14.  Let  them  alone.  Christ 
very  rarely  entered  into  direct 
controversy  with  false  teachers ; 
he  taught  the  truth,  leaving  the 
teachers  of  error  generally  alone, 
in  which  respect  his  example  is 
to  be  followed  by  his  disciples. 


90 


S.  MATTHEW. 


15.  20- 


defile  the  man  :  but  to  eat 
with  unwashen  hands  de- 
file th  not  the  man. 

2i  Arid  Jesus  went  out 
thence,  and  withdrew 
into  the  parts  of  Tyre  and 

22Sidon.  And  behold,  a 
Canaanitish  woman  came 
out  from  those  borders, 
and  cried,  saying,  Have 
mercy  on  me,  0  Lord, 
thou  son  of  David  ;  my 
daughter    is     grievously 

23"'>exed  with  a  'devil.  But 
he  answered  her  not  a 
word.  And  his  disciples 
came  and  besought  him, 
saying,  Send  her  away  ; 
for   she   crieth   after  us. 

*4But  he  answered  and 
said,  I  was  not  sent  but 
unto  the  lost  sheep  of  the 

25 house  of  Israel.  But  she 
came  and  worshipped 
him,    saying,    Lord,  help 

1  Gr.  demon. 


21.  Went  out  thence;  from 
near  Capernaum.  —  Tyre  and 
Sidon  ;  important  cities  on  the 
coast  of  the  Mediterranean,  be- 
yond the  limits  of  the  Jewish 
countries.  He  retired  to  this 
distant  region  for  concealment 
and  safety;  but  he  could  not  be 
hid.    (Marl?  7:24.) 

22.  Thou  son  of  David.  By 
this  address  she  seems  to  have 
expressed  her  belief  that  he  was 
the  promised  Messiah. 

24.  Of  the  house  of  Israel ;  the 
Jews.  Our  Saviour's  ministry 
was  confined  almost  entirely  to 
the  Jews.  It  was  not  until  the 
time  of  our  Saviour's  ascension, 
that  the  disciples  were  com- 
manded to  go  into  all  the  world, 
and  preach  the  Gospel  to  every 


me.     And    he    answered  26 
and  said,  It  is  not  meet 
to    take    the     children's 
"bread  and  cast  it  to  the 
dogs.    But  she  said,  Yea,  27 
Lord :   for  even  the  dogs 
eat  of  the  crumbs  which 
fall    from   their  masters' 
table.     Then     Jesus    an- 28 
swered  and  said  unto  her, 
O   woman,    great  is   thy 
faith :    be    it  done   unto 
thee   even   as   thou  wilt. 
And   her    daughter    was 
healed  from  that  hour. 

And  Jesus  departed  29 
thence,  and  came  nigh 
unto  the  sea  of  G-alilee ; 
and  he  went  up  into  the 
mountain,  and  sat  there. 
And  there  came  unto  him  30 
great  multitudes,  having 
with  them  the  lame, 
blind,  dumb,  maimed, 
and    many    others,    and 

2  Or,  loaf. 


creature. 

26.  Meet ;  suitable  or  proper. 
The  blessings  of  the  Saviour's 
ministry  were  designed,  special- 
ly, for  the  Jewish  nation ;  and 
this  woman  was  a  foreigner. 
The  reason  why  Christ  confined 
his  personal  ministry  to  the  Jews 
is  explained  in  Mark:  "Let  the 
children  first  be  rilled." 

27.  Yea,  Lord:  for  even  the 
dogs  eat  of  the  crumbs.  She  ac- 
quiesces in  Christ's  declaration, 
and  gives  as  the  reason,  first,  that 
the  dog's  food  is  that  which  the 
children  cast  away,  or  pass  by  in 
indifference;  as  it  is  not  needful 
to  deprive  the  children  to  sup- 
ply the  dogs,  so  it  is  not  needful 
to  deprive  Israel  to  give  her  the 
blessing  which  sh«  asked. 


—16.  3. 


S.  MATTHETf . 


SI 


they  cast  them  down  at 
his  feet ;  and  he  healed 
31  them:  insomuch  that 
the  multitude  wondered, 
when  they  saw  the  dumb 
speaking,  the  maimed 
whole,  and  the  lame 
walking,  and  the  blind 
seeing :  and  they  glori- 
fied the  G-od  of  Israel. 

82  And  Jesus  called  unto 
him  his  disciples,  and 
said,  I  have  compassion 
on  the  multitude,  because 
they  continue  with  me 
now  three  days  and  have 
nothing  to  eat :  and  I 
would  not  send  them 
away  fasting,  lest  haply 
they  faint  in    the    way. 

83  And  the  disciples  say 
unto  him,  Whence  should 
we  have  so  many  loaves  in 
a  desert  place,  as  to  fill  so 

84 great  a  multitude  ?  And 
Jesus  saith  unto  them, 
How  many  loaves  have 
ye?  And  they  said, 
Seven,  and  a  few   small 

35  fishes.  And  he  com- 
manded the  multitude  to 

1  The  following   words  to  the  end  of 
ver.  3,  are  omitted  hy  some  of  the  most 


37.  Of  the  broken  pieces  ;  not, 
as  in  the  Old  Version,  broken 
meat.  The  fragments  of  both 
the  bread  and  the  fishes  are  in- 
tended. 

39.  Magadan  ;  somewhere  on 
the  shore  of  the  Sea  of  Galilee, 
but  its  site  is  unknown. 

CHAPTER  XVI. 

1.  A  sign  from  heaven  ;  some 
great  prodigy  in  the  heavens, 
more  stupendous  and  imposing 
than    the   miracles    of    healing 


sit  down  on  the  ground  ; 
and   he  took    the   seven  36 
loaves    and     the    fishes ; 
and  he  gave  thanks  and 
brake,    and   gave   to   the 
disciples,  and    the   disci- 
ples  to   the    multitudes. 
And  they  did  all  eat,  and  37 
were  filled :  and  they  took 
up   that   which  remained 
over  of  the  broken  pieces, 
seven  baskets  full.     And  38 
they    that   did   eat   were 
four   thousand   men,   be- 
side women  and  children. 
And   he   sent    away    the 39 
multitudes,   and   entered 
into  the  boat,  and  came 
into  the  borders  of  Mag- 
adan. 

And  the  Pharisees  and  18 
Sadducees      came,      and 
tempting  him  asked  him 
to  shew  them  a  sign  from 
heaven.   But  he  answered 2 
and     said     unto     them, 
'When  it  is  evening,  ye 
say,     It     will     be     fair    | 
weather:    for  the  heaven 
is  red.    And  in  the  morn- 3 
ing,  It  loill  be  foul  weather 

ancient  and  other  important  authorities. 


which  he  was  accustomed  to 
perform.  This  was  tbe  second 
time  that  such  a  demand  had 
been  made.  (Matt.  12:  38-45.) 
—  Tempting;  that  is,  the  pro- 
posal was  made  as  a  sort  of  chal- 
lenge, with  evil  and  unfriendly 
designs. 

3.  The  idea  is,  that,  if  they 
would  pay  the  same  careful  and 
candid  attention  to  the  predic- 
tions of  the  prophets,  compared 
with  the  character  and  ministry 
of   Christ,    which   it  had    been 


92 


S.  MATTHEW. 


16.  3— 


to-day  :  for  the  heaven  is 
red  and  lo  wring.  Ye 
know  how  to  discern  the 
face  of  the  heaven ;  but 
ye    cannot    discern    the 

4  signs  of  the  times.  An 
evil  and  adulterous  gener- 
ation seeketh  after  a  sign; 
and  there  shall  no  sign  be 
given  unto  it,  but  the  sign 
of  Jonah.  And  he  left 
them,  and  departed.  " 

5  And  the  disciples  came 
to  the  other  side  and 
forgot     to     take    'bread. 

6  And  Jesus  said  unto  them, 
Take  heed  and  beware  of 
the  leaven  of  the  Pharisees 

1  and  Sadducees.  And  they 
reasoned  among  them- 
selves, saying,  3We  took 

1  Gr.  loaves. 

2  Or,  It  is  because  we  took  no  bread. 


necessary  to  exercise  in  regard 
to  the  weather,  in  order  to  learn 
that  redness  of  the  sky  in  the 
evening  indicated  serenity,  while 
in  the  morning  it  portended 
rain,  they  would  have  easily 
been  satisfied. 

4.  The  sign  of  tlie prophet  Jonah; 
S.S  it  had  been  previously  ex- 
plained.    (Matt.  12:40.) 

5.  Forgot  to  tale  bread,  etc. 
This  and  similar  passages  indi- 
cate that  a  regular  and  system- 
atic arrangement  was  made  for 
supplying  the  wants  of  Jesus 
and  his  disciples  when  on  their 
journeys,  (see  Matt.  15:34,  John 
12:6.)  although  the  pecuniary 
means  by  which  the  supplies 
were  obtained,  were  probably 
the  gifts  of  friends.  (Luke  8:  3.) 
A  different  system  was  adopted 
for  the  twelve  and  the  seventy 
who  were  sent  out.  (Matt.  10:  9- 
11.)     They  went  only  two  and 


no    'bread.      And    Jesus 8 
perceiving  it  said,  O  ye  of 
little  faith,  why  reason  ye 
among     yourselves,     be- 
cause ye  have  no  'bread  ? 
Do  ye  not  yet  perceive,  9 
neither  remember  the  five 
loavesof  the  fivethousand, 
and   how  many  3baskets 
ye  took  up  3    Neither  the  10 
seven  loaves  of  the  four 
thousand,  and  how  many 
"baskets     ye     took    up  I 
How  is  it  that  ye  do  notil 
perceive  that  I  spake  not 
to  you  concerning  'bread  \ 
But  beware  of  the  leaven 
of  the  Pharisees  and  Sad- 
ducees.   Then  understood  12 
they   how   that   he   bade 
them  not  beware  of   the 


3  Basket  in  ver,  9  and  10  represents  dif- 
ferent Greek  words. 


two;  and  there  was,  therefore,  a 
greater  propriety  in  their  relying 
upon  the  hospitality  of  friends, 
than  in  the  case  of  the  larger 
company  that  attended  the  Sa- 
vior. We  see,  therefore,  in  the 
different  arrangements  made  in 
the  two  cases,  a  delicate  regard, 
on  the  part  of  Jesus,  to  the  ordi- 
nary usages  and  proprieties  of 
life. 

7.  They  supposed  he  might 
have  meant  that,  by  taking  no 
supply,  they  had  left  themselves 
dependent,  perhaps,  upon  the 
Pharisees  and  Sadducees  for 
bread. 

9-12.  Beware  of  the  leaven;  he 
simply  reiterates  his  caution 
without  explaining,  and  haves 
them  to  ponder  its  meaning. 
—  Of  the  teaching;  not  merely  of 
the  doctrine  or  thing  taught, 
but  of  the  spirit  and  method  of 
the  teaching. 


-16.  20. 


S.  MATTHEW. 


93 


leaven  of  ''bread,  but  of 
the  leaching  of  the  Phari- 
sees and  Sadducees. 

13  Now  when  Jesus  came 
into  the  parts  of  Ca3sarea 
Philippi,  he  asked  his 
disciples,  saying,  Who  do 
men  say  2that  the  Son  of 

14  man  is  '(  And  they  said, 
Some  say  John  the 
Baptist-;  some,  Elijah  : 
and  others,   Jeremiah,  or 

15 one  of  the  prophets.  He 
saith  unto  them,  But  who 

16 say  ye  that  lam?  And 
Simon  Peter  answered 
and  said,  Thou  art  the 
Christ,    the    Son   of    the 

17  living  God.  And  Jesus 
answered  and  said  unto 
him,  Blessed  art  thou, 
Simon     Bar-Jonah  :      for 

1  Gr.  loaves. 

2  Many  ancient  authorities  read  thai  I 
the  Son  of  man  am.   See  Mark  viii.  27; 


13.  Jesus  had  never  openly 
and  directly  acknowledged  him- 
self as  the  Messiah.  The  time 
had  not  come.  It  would  have 
led,  probably,  to  an  insurrection. 
His  caution  on  this  point  is 
strikingly  manifest  in  Matt.  11  : 
2-6.  10  :  7,  John  2  :  23,'  24.— 
Goisarea  Philippi ;  a  city  in  the 
northern  part  of  Judea,  near 
Mount  Lebanon. 

14.  Elijah.  The  Jews  under- 
stood Mai.  4:5,  as  predicting 
that  Elijah  would  rise,  in  per- 
son, from  the  dead,  as  the  fore- 
runner of  Christ.  The  prophecy 
was,  however,  fulfilled  in  John 
the  Baptist,  who  came  in  the 
spirit  and  power  of  Elijah. 

16.  The  Christ;  the  promised 
Messiah. 

17.  Bar-jona;  the  son  of  Jona 
<John  21  :  15.) — Flesh  and  olood\ 
man. 

4* 


flesh  and  blood  hath  not 
revealed  it  unto  thee,  but 
my  Father  which  is  in 
heaven.  And  I  also  say  18 
unto  thee,  that  thou  art 
3Peter,  and  upon  this 
4rock  I  will  build  my 
church  ;  and  the  gates  of 
Hades   shall    not   prevail 


against   it. 


'.  wTil     give] 


unto  thee  the  keys  of  the 
kingdom  of  heaven  :  and 
whatsoever  thou  shalt 
bind  on  earth  shall  be 
bound  in  heaven :  and 
whatsoever  thou  shalt 
loose  on  earth  shall  be 
loosed  in  heaven.  Then  20 
charged  he  the  disciples 
that  they  should  tell  no 
man  that  he  was  the 
Christ, 

Luke  ix.  18. 

3  Gr.  Petros. 

4  Gr.  petra. 


18,  19.  [Peter  is  a  Greek 
word,  meaning  rock  ;  the  gates 
of  Hades  means  the  gates  of 
death.  The  meaning  of  this 
difficult  passage,  which  I  have 
discussed  at  length  in  my  com- 
mentary on  Matt.,  I  understand 
to  be  this:  that  Christ  builds  his 
church  upon  those,  who,  like 
Peter,  are  transformed  in  their 
character,  and  made  stable  and 
steadfast  by  a  living  faith  in 
Jesus  Christ  as  the  Son  of  the 
Living  God.  Against  this  church 
the  gates  of  death  shall  not  pre- 
vail ;  all  who  enter  it  shall  pass 
through  the  tomb,  as  Christ  did, 
and  enter  into  immortal  life,  and 
they  shall  receive  the  keys  of 
the  kingdom  of  God,  as  a  sym- 
bol of  their  power  and  liberty, 
so  that  they  shall  no  longer  be 
bound  by  rules  and  regulations 
like  those  of  the  Pharisees,  but, 


94 


S.  MATTHEW. 


16.  21 


21  From  that  time  began 
'Jesus  to  shew  unto  his 
disciples,  how  that  he 
must  go  unto  Jerusalem, 
and  suffer  many  things 
of  the  elders  and  chief 
priests  and  scribes,  and 
be  killed,  and  the  third 
day  be   raised   up.     And 

22  Peter  took  him,  and 
began  to  rebuke  him, 
saying,  2Be  it  far  from 
thee,     Lord  :     this    shall 

23  never  be  unto  thee.  But 
he  turned,  and  said  unto 
Peter,  Get  thee  behind 
me,  Satan  :  thou  art  a 
stumblingblock  unto  me : 
for  thou  mindest  not  the 
things   of   God,  but   the 

24  things  of  men.  Then  said 
Jesus  unto  his  disciples, 
If  anv  man  would  come 


1  Some  ancient  authorities  read  Jesus 
Christ. 

L  2  Or,  God  have  mercy  on  thee 


living  under  the  inspiration  of 
God's  Spirit,  shall  dwell  in  the 
spiritual  liberty  of  the  children 
of  God  ;  so  that  what  they  pro- 
hibit themselves,  will  be  prohi- 
bited, and  what  they  allow 
themselves  will  be  allowed  by 
their  Father  in  heaven,  and 
there  shall  be  no  condemnation 
to  them  so  long  as  they  are 
really  in  Christ  Jesus.     L.  A.J 

22,  23.  Thou  art  a  stumbling 
Mock  unto  me;  a  temptation. 
Thou  mindest  not;  thy  mind  is 
not  set  upon  the  things  of  God, 
but  of  men.  The  false  posi- 
tions into  which  Peter  was  con- 
tinually placing  himself  by  hia 
forward  and  unreflecting,  though 
prompt  and  energetic  action, 
show  very  plainly  that  by  nature 
he  did  not  possess  a  oharacter  to  I 


after  me,    let  him   deny 
himself,  and  take  up  his 
cross,  and  follow  me.  For25 
whosoever  would  save  his 
3life    shall    lose   it :    and 
whosoever  shall  lose  his 
3life   for    my   sake   shall 
find  it.     For   what   shall  26 
a  man  be   profited,  if  he 
shall    gain      the     whole 
world,    and     forfeit     his 
3life  ?    or    what     shall    a 
man  give  in  exchange  for   - 
his  3life?     For  the  Son  of  27 
man    shall   come   in    the 
glory  of  his  Father  with 
his     angels ;     and     then 
shall    he     render     unto 
every  man  according    to 
his  4deeds.     Verily  I  say  28 
unto  you,  There  be  some 
of  them  that  stand  here, 
which    shall    in  no   wise 


3  Or,  soul 

4  Gr.  doing. 


fit  him  for  a  post  of  preeminent 
authority.  He  had  many  excel- 
lent qualities  for  action  ;  but  he 
was  not  calm,  patient,  and 
trustworthy  enough  for  com- 
mand. 

26.  Forfeit  his  life;  the  Old 
Version  has  "and  lose  his  own 
soul.'''1  The  contrast  is  not, 
however,  between  gaining  this 
world  and  losing  the  next,  but 
between  gaining  that  which  is 
external  to  one's  self,  and  losing 
one's  own  real  life  and  character 
in  the  process. 

28.  The  son  of  man  coming  in 
his  kingdom^ ;  the  open  establish 
ment  and  extension  of  Christ's 
kingdom  in  the  world.  At  this 
time  Jesus  had  not  announced 
himself  as  the  Messiah.  (See  ▼ 
20.) 


-Tl  13, 


S.  MATTHEW. 


W 


taste  oi  death,  till  they 
see  the  Son  of  man  com- 
ing  in  Ms  kingdom. 

17  And  after  six  days 
Jesus  taketh  with  him 
Peter,  and  James,  and 
John  his  brother,  and 
bringeth  them  up  into  a 
high     mountain     apart : 

2  and  he  was  transfigured 
before  them  :  and  his  face 
did  shine  as  the  sun,  and 
his      garments      became 

s  white  as  the  light.  And 
behold,  there  appeared 
unto  them  Moses  and 
Elijah  talking  with  him. 

4  And  Peter  answered,  and 
said  unto  Jesus,  Lord, 
it  is  good  for  us  to  be 
here :  if  thou  wilt,  I  will 
make  here  three  'taber- 
nacles ;  one  for  thee,  and 
one  for  Moses,   and   one 

5  for  Elijah.  While  he 
was  yet  speaking,  be- 
hold, a  bright  cloud 
overshadowed  them  :  and 
behold,  a  voice  out  of  the 
cloud,  saying,  This  is  my 
beloved  Son,  in  whom  I 

3  Or,  booths 


CHAPTER  XVII. 

1.  Six  days.  Luke  says,  about 
a  week.  See  Luke  9 :  28,  and 
note. 

4.  I  will  make  ;  not  as  in  the 
Old  Version  '  'let  usmake ;"  Peter 
offered  his  own  services. — Taber- 
nacles; tents  or  booths. 

5.  Overshadowed  them;  was 
spread  or  diffused  over  them. 

10.  The  sublime  and  solemn 
scene  which  time  disciples  thus 


am  well  pleased  ;  hear  ye 
him.     And  when  the  dis-  6 
ciples  heard  it,  they  fell 
on   their  face,  and   were 
sore  afraid.     And   Jesus  7 
came  and  touched  them 
and  said,  Arise,  and  be 
not  afraid.     And   liftings 
up  their  eyes,   they  saw 
no  one,  save  Jesus  only. 

And  as  they  were  com- 9 
ing  down  from  the  moun-  . 
tain,    Jesus    commanded 
them,    saying,    Tell    the 
vision   to   no  man,   until 
the  Son  of  man  be  risen 
from  the  dead.     And  hisio 
disciples  asked  him,  say- 
ing,  Why  then   say   the 
scribes,  that  Elijah  must 
first  come  ?    And  he  an-  n 
swered  and   said,  Elijah 
indeed  cometh,  and  shall 
restore  all  things:  but  1 12 
say  unto  you,  that  Elijah 
is  come  already,  and  they 
knew   him   not,   but   did 
unto      him      whatsoever 
they    listed.      Even      so 
shall  the  Son  of  man  also 
suffer    of    them.      Then  18 


witnessed  completed  to  their 
minds  the  proof  that  Jesus  was 
the  Messiah.  They,  however, 
knew  not  how  to  reconcile  this 
truth  with  the  fact  that  Elijah 
had  not  yet  reappeared ;  as  he,  ac- 
cording to  the  general  under- 
standing of  prophecy,  was  per- 
sonally to  precede  Christ. 

11.  Restore  all  things;  recall 
the  nation  to  the  faith  and  obe- 
dience of  their  fathers. 

12.  Listed;  chose. 


96 


S.  MATTHEW. 


17.   13 


understood  the  disciples 
that  he  spake  unto  them 
of  John  the  Baptist. 

14  And  when  they  were 
come  to  the  multitude, 
there  came  to  him  a  man, 
kneeling  to  him,  and  say- 

I5ing,  Lord,  have  mercy  on 
my  son  :  for  he  is  epilep- 
tic, and  suffereth  griev- 
ously :  for  oft-times  he 
falleth  into  the  fire,  and 
oft-times  into  the  water. 

16  And  I  brought  him  to 
thy   disciples,    and   they 

17 could  not  cure  him.  And 
Jesus  answered  and  said, 
O  faithless  and  perverse 
generation,  how  long- 
shall  I  be  with  you?  how 
long  shall  I  bear  with 
you  ?  bring  him  hither  to 

18 me.  And  Jesus  rebuked 
him  ;  and  the  'devil  went 
out   from   him  :  and   the 


1  Gr.  demon. 

2  Many  authorities,  some  ancient,  insert 
ver.   21  But  this  kind  goeth  not  out  save 


15.  Epileptic,  and  suffereth 
grievously ;  a  much  better  de- 
scription of  his  condition  than 
that  afforded  by  the  Old  Version. 
—  The  devil;  or,  as  in  the  margin, 
demon,  i.  e.,  evil  spirit.  See 
Matt.  8:32,  note. 

20.  As  a  grain  of  mustard  seed; 
that  is,  even  a  small  degree  of 
faith. 

24.  Came  to  Peter.  This  seems 
to  have  taken  place  at  Peter's 
house,  where  our  Saviour  prob- 
ably resided.  For  after  Jesus 
left  Nazareth,  at  the  commence- 
ment of  his  public  ministry,  he 
made  Capernaum  his  residence, 
(Mutt.  4:13;)  and  for  some  time 
afterwards  he  made  this  city  the 


boy  was  cured  from  that 
hour.  Then  came  the  19 
disciples  to  Jesus  apart, 
and  said,  Why  could  not 
wc  cast  it  out?  And  he 20 
saith  unto  them,  Because 
of  your  little  faith  :  for 
verily  I  say  unto  you,  If 
ye  have  faith  as  a  grain 
of  mustard  seed,  ye  shall 
say  unto  this  mountain, 
Remove  hence  to  yonder 
place;  and  it  shall  re- 
move ;  and  nothing  shall 
be  impossible  unto  you/ 

And  while  they  s  abode  22 
in  Galilee,  Jesus  said  un- 
to them,  The  Son  of  man 
shall  be  delivered  up  into 
the  hands  of  men  ;  and  23 
they  shall  kill  him,  and 
the  third  day  he  shall  be 
raised  up.  And  they 
were  exceeding  sorry. 

And   when   they   were  24 


by  prayer  and  fasting.    See  Mark  ix.  29. 
3  Some  ancient  authorities  read  were 
gathering  themselves  together. 


centre  of  his  movements  and 
operations;  it  became,  conse- 
quently, the  scene  of  very  many 
of  his  instructions  and  miracles. 
(11:  23.)  Peter  had  a  house  in 
this  city, — originally  the  dwell- 
ing of  his  wife's  mother,  (8: 14.) 
he  himself  being  formerly  of 
Bethsaida.  (John  1:44.)  This 
house  of  Peter's  was  probably 
the  place  which  Jesus  made  his 
home  when  at  Capernaum,  and 
is  several  times  spoken  of  as 
"the  house."  (Mark  2:1.  9: 
33.)  It  was  natural,  therefore, 
that  the  officers  should  propose 
this  question  to  Peter  in  respect 
to  his  Master  and  guest.  —  The 
half -shekel ;  not,  as   in  the  Old 


-18.  3. 


S.  MATTHEW. 


9? 


come  to  Capernaum,  they 
that  received  the  'half- 
shekel  came  to  Peter, 
and  said,  Doth  not  your 
'Master    pay    the    'half- 

25 shekel?  He  saith,  Yea. 
And  when  he  came  into 
the  house,  Jesus  spake 
first  to  him,  saying, 
What  thihkest  thou,  Si- 
mon ?  the  kings  of  the 
earth,  from  whom  do  they 
receive  toll  or  tribute? 
from  their  sons,  or  from 

26 strangers?  And  when 
he  said,  From  strangers, 
Jesus  said  unto  him, 
Therefore    the    sons   are 

27  free.  But,  lest  we  cause 
them  to  stumble,  go  thou 

1  Gr.  didrachma. 

2  Or,  teacher 


to  the  sea,  and  cast  a 
hook,  and  take  up  the 
fish  that  first  cometh  up  ; 
and  when  thou  hast 
opened  his  mouth,  thou 
shalt  find  a  3  shekel  : 
that  take,  and  give  unto 
them  for  me  and  thee. 

In  that  hour  came  the  18 
disciples  unto  Jesus,  say- 
ing, Who  then  is  4  great- 
est in   the    kingdom    of 
heaven?     And   he  called 2 
to  him  a  little  child,  and 
set  him  in  the  midst  of 
them,  and  said,  Verily  1 3 
say  unto  you,  Except  ye 
turn,  and  become  as  little 
children,   ye  shall  in  no 
wise  enter  into  the  king- 


3  Gr.  stater. 

4  Gr.  greater. 


Version,  "  tribute,"  which  con- 
veys the  erroneous  idea  of  a  tax 
to  the  Roman  government.  The 
half-shekel,  a  sum  equivalent  to 
thirty  cents  of  our  money,  was 
levied  annually  on  all  Israelites 
for  the  temple  service. 

25.  Peter's  ready  answer  in- 
dicates that  it  was  our  Saviour's 
custom  to  conform  to  the  regu- 
lations of  society,  and  to  pay  all 
the  customary  taxes.  And  yet 
he  knew,  in  regard  to  this  case, 
that  the  service  of  the  temple, 
which  his  payment  would  sus- 
tain, had  become  exceedingly 
corrupt.  The  case  must  be  ex- 
treme which  will  justify  us  in 
refusing  to  support  any  divine 
institutions,  on  account  of  dis- 
satisfaction with  the  form  or 
manner  in  which  they  are  tempo- 
rarily administered. 

26.  That  is,  Jesus,  as  the  Son 
of  God,  might  justly  have 
claimed  exemption    from   taxes 


assessed  for  the  service  of  his 
Father.  [More  than  this,  how- 
ever, is  taught  in  this  incident, 
viz.,  that  church  service  should 
be  supported  by  the  free-will 
offerings  of  the  children  of  God, 
not  by  a  compulsory  tax  enforced 
by  law.     L.  A.] 

CHAPTER  XVIII. 

1.  Who  then  is  greatest?  They 
still  supposed  that  the  Messiah 
was  about  to  establish  a  kingdom 
of  great  temporal  splendor;  and 
they  wished  to  know  which  of 
his  followers  wTere  to  be  elevated 
to  the  highest  stations  in  it. 
They  did  not  bring  this  subject 
before  Jesus  of  their  own  accord, 
but,  as  appears  from  Mark  9 :  33, 
34,  and  Luke  9 :  46,  47,  in  an- 
swer to  a  question  from  the  Sa- 
vior, after  having  been  privately 
discussing  the  question  by  them- 
selves. 

3.  Except  ye  turn ;   this  more 


98 


S.  MATTHEW. 


18.  3— 


4  dom  of  heaven.  Whoso- 
ever therefore  shall  hum- 
ble himself  as  this  little 
child,  the  same  is  the 
'greatest  in  the  kingdom 

5  of  heaven.  And  whoso 
shall  receive  one  such  lit- 
tle child  in  my  name  re- 

6ceiveth  me:  but  whoso 
shall  cause  one  of  these 
little  ones  which  believe 
on  me  to  stumble,  it  is 
profi  table  for  him  that '  a 
great  millstone  should  be 
hanged  about  his  neck, 
and  that  he  should  be 
sunk  in  the  depth  of  the 

7  sea.  W  oe  unto  the  world 
because  of  occasions  of 
stumbling !  for  it  must 
needs  be  that  the  occa- 
sions come  ;  but  woe  to 
that  man  through  whom 
the      occasion     cometh ! 

8  And  if  thy  hand  or  thy 
foot  causeth  thee  to 
stumble,    cut  it  off,    and 

1  Gr.  greater. 

2  Gr.  a  millstone  turned  by  an  ass. 

3  Gr.  Gehenna  of  fire. 

4  Many    authorities,    some     ancient, 

literal  translation  of  the  Greek 
gives  the  true  idea  of  conversion. 
Whenever  one  is  going  in  the 
wrong  direction  he  must  turn 
about  and  go  in  the  other,  or  he 
cannot  enter  into  the  kingdom 
of  God. 

6.  Cause  to  stumble;  i.  e.,  shall 
lead  him  into  temptation  and 
sin. 

8.  Causeth  thee  to  stumble;  lead 
thee  to  sin.  The  meaning  is, 
that  every  enjoyment  or  indul- 
gence which  acts  as  an  allure- 
ment to  sin,  must  be  resolutely 
rejected,  at  whatever  sacrifice. — 
To  enter  into  life  maimtd  or  halt; 


cast  it  from  thee:  it  is 
good  for  thee  to  enter  in- 
to life  maimed  or  halt, 
rather  than  having  two 
hands  or  two  feet  to  be 
cast  into  the  eternal  lire. 
And  if  thine  eye  causeth  9 
thee  to  stumble,  pluck  it 
out,  and  cast  it  from 
thee :  it  is  good  for  thee 
to  enter  into  life  with  one 
eye,  rather  than  having 
two  eyes  to  be  cast  into 
the  3tiell  of  fire.  See  that  10 
ye  despise  not  one  of 
these  little  ones  ;  for  I 
say  unto  you,  that  in 
heaven  their  angels  do 
always  behold  the  face  of 
my  Father  which  is  in 
heaven.4  How  think  ye  ?  12 
if  any  man  have  a  hun- 
dred sheep,  and  one  of 
them  be  gone  astray, 
doth  he  not  leave  the 
ninety  and  nine,  and  go 
unto  the  mountains,  and 

insert  ver.  11  For  the  Son  of  man  came 
to  save  that  which  was  lost.  See  Luke 
xix.  10. 


to  be  saved  at  last,  after  having 
endured  suffering  and  privation 
here. 

10.  Little  ones;  humble,  lowly 
Christians.  —  Their  angels,  -&c. 
God,  by  means  of  the  angels,  or 
messengers  that  do  his  will, 
watches  over  and  guards  every 
one. 

11-14.  The  special  interest 
and  compassion  with  which  God 
regards  the  erring,  the  wretched, 
and  the  lost,  are  in  these  verse6 
made  the  reason  why  the  most 
humble  of  the  followers  of  Jesus 
should  be  treated  by  others  with 
tender  consideration. 


18.  22. 


S.  MATTHEW. 


99 


seek    that    which    goeth 

13  as  tray?  And  if  so  be 
that  he  find  it,  verily  I 
say  unto  you,  he  rejoic- 
eth  over  it  more  than 
over  the  ninety  and  nine 
which     have     not    gone 

14  as  tray.  Even  so  it  is  not 
1  the  will  of  2your  Father 
which  is  in  heaven,  that 
one  of  these  little  ones 
should  perish. 

15  And  if  thy  brother  sin 
."against    thee,    go,    shew 

him  his  fault  between 
thee  and  him  alone  :  if  he 
hear  thee,  thou  hast 
16 gained  thy  brother.  But 
if  he  hear  thee  not,  take 
with  thee  one  or  two 
more,  that  at  the  mouth 
of  two  witnesses  or  three 
every  word  may  be  es- 
tablished. And  if  he  re 
fuse  to  hear  them,  tell  it 
unto  the  4church :  and  if 
he  refuse  to  hear  the 
4church  also,  let   him  be 

1  Gr.  a  thing  willed  before  your 
Father. 

2  Some  ancient  authorities  read  my . 

15.  Thy  brother  ;  not  merely 
thy  fellow-Christian,  but  any 
one.— :Sin  against  thee;  injure 
thee  in  any  way. 

17.  To  hear  them.  This  shows 
that  one  object  of  calling  upon 
others,  is  to  obtain  their  media- 
tion and  influence  to  heal  the 
difficulty. 

18,  19.  This  language  is  un- 
derstood in  various  ways,  and 
with  various  limitations  and  re- 
strictions, by  different  commenta 
tors.  There  is  great  difficulty 
in  ascertaining  with  certainty 
the  meaning  intended  to  be  con- 


unto  thee  as  the  Gentile 
and  the  publican.  Verily  is 
I  say  unto  you,  What 
things  soever  ye  shall 
bind  on  earth  shall  be 
bound  in  heaven :  and 
what  things  soever  ye 
shall  loose  on  earth  shall 
be  loosed  in  heaven. 
Again  I  say  unto  you,  19 
that  if  two  of  you  shall 
agree  on  earth  as  touch- 
ing anything  that  they 
shall  ask,  it  shall  be  done 
for  them  of  my  Father 
which  is  in  heaven.  For  20 
where  two  or  three  are 
gathered  together  in  my 
name,  there  am  I  in  the 
midst  of  them. 

Then  came  Peter,  and  21 
said  to  him,  Lord,  how 
oft  shall  my  brother  sin 
against  me,  and  I  forgive 
him  ?  until  seven  times  ? 
Jesus  saith  unto  him,  1 22 
say  not  unto  thee,  Until 
seven   times ;    but,  Until 

3  Some  ancient  authorities  omit  against 
thee. 

4  Or,    congregation 


veyed.  The  Roman  Catholics 
found  upon  it  a  strong  argument 
in  favor  of  the  high  ecclesiasti- 
cal authority  with  which  they 
suppose  the  church  to  be 
clothed.  It  is  to  be  observed, 
however,  that  this  promise  is 
made  to  all  the  disciples. — Any- 
thing ;  of  course  anything  suita- 
ble or  proper  to  be  bestowed. 

21.  Peter's  question  refers  to 
what  Jesus  had  said  v.  15. 

22.  Seventy  times  seven  ;  that 
is,  as  many  times  as  he  may  of- 
fend; the  spirit  of  forgiveness 
must  be  inexhaustible. 


100 


S.  MATTHEW. 


18.  22- 


'sevenfcy     times      seven. 

23  Therefore  is  the  kingdom 
of  heaven  likened  unto  a 
certain  king,  which  would 
make   a   reckoning  with 

24 his  'servants.  And  when 
he  had  begun  to  reckon, 
one  was  brought  unto 
him,  which  owed  him  ten 

25  thousand  'talents.  But 
forasmuch  as  he  had  not 
wherewith  to  pay,  his 
lord  commanded  him  to 
be  sold,  and  his  wife,  and 
children,  and  all  that  he 
had,     and     payment     to 

26  be  made.  The  4servant 
therefore  fell  down  and 
worshipped  him,  saying, 
Lord,  have  patience  with 
me,  and  I  will   pay  thee 

27  all.  And  the  lord  of  that 
'servant,  being  moved 
with  compassion,  released 
him,  and  forgave  him  the 

28  "debt.  But  that  "servant 
went  out,  and  found  one 
of  his  fellow-servants, 
which  owed  him  a  hun- 
dred "pence  :  and  he  laid 
hold  on  him,  and.  took 
Mm  by  the  throat,  say- 
ing, Pay  what  thou  owest. 

29  So  his  fellow-servant  fell 


1  Or,    seventy  times  and  seven 

2  Gr.    bondservants. 

3  This  talent  was  probably  worth  about 
£240. 


26.  Worshipped  Mm ;  prostrat- 
ed himself  before  him  in  token 
of  submission  and  entreaty. 

34.  Tormentors.  Torture  was 
a  common  method  of  extorting 
the   payment   of  a  debt  in  the 


down  and  besought  him, 
saying,     Have      patience 
with  me,  and  I  will  pay 
thee.    And  he  would  not:  30 
but  went    and   cast  him 
into  prison,  till  he  should 
pay  that  which  was  due. 
So   when   his   fellow-ser-  31 
vants  saw  what  was  done, 
they  were  exceeding  sor- 
ry, and  came  and  told  un- 
to their  lord  all  that  was 
done.  Then  his  lord  called  32 
him  unto  him,  and  saith 
to  him,  Thou  wicked  4ser- 
vant,   I  forgave   thee  all 
that   debt,  because   thou 
besoughtest  me  :   should- 33 
est  not    thou    also  have 
had  mercy  on  thy  fellow- 
servant,    even    as   I   had 
mercy  on  thee?     And  his 34 
lord  was  wroth,  and  de- 
livered  him    to   the  tor- 
mentors,   till    he   should 
pay  all  that  was  due.    So  35 
shall    also    my  heavenly 
Father  do  unto  you,  if  ye 
forgive  not  every  one  his 
brother  from  your  hearts. 

And   it  came   to    pass  19 
when  Jesus  had  finished 
these  words,  he  departed 
from   Galilee,   and   came 


4  Gr.  bondservant. 

5  Gr.   loan. 

6  The  word  in  the  Greek  denotes  a 
coin  worth  about  eight  pence  halfpenny. 


CHAPTER  XIX. 

3.  For  every  cause;  that  is, 
for  any  fault  which  the  husband 
may  consider  a  sufficient  cause. 
This  view  of  the  Old  Testament 
law,  Deut.  24:1-4,  was  main- 
tained by  many  Jewish  Rabbis. 


19.  14. 


S.  MATTHEW. 


101 


into  the  borders  of  Judaea 
2 beyond  Jordan;  and  great 
multitudes  followed  him, 
and  he  healed  them  there. 
3  And  there  came  unto 
him  'Pharisees,  tempting 
him,  and  saying,  Is  it 
lawful  for  a  man  to  put 
away  his  wife  for  every 
cause  %  And  he  answered 
and  said,  Have  ye  not 
read  that  he  which  2made 
them  from  the  beginning- 
made  them  male  and  fe- 

5  male,  and  said,  For  this 
cause  shall  a  man  leave 
his  father  and  mother, 
and  shall  cleave  to  his 
wife  ;  and  the  twain  shall 

6  become  one  flesh  %  So 
that  they  are  no  more 
twain,  but  one  flesh. 
What  therefore  God  hath 
joined    together,  let    not 

1  man  put  asunder.  They 
say  unto  him,  Why  then 
did  Moses  command  to 
give  a  bill  of  divorcement; 
and  to  put  her  away  ?  He 

8saith  unto  them,  Moses 
for  your  hardness  of 
heart  suffered  you  to  put 
away  your  wives :  but 
from    the    beginning     it 

9  hath  not  been  so.     And  I 

1  Many  authorities,  some  ancient,  in- 
sert the. 

2  Some  ancient  authorities  read  created. 

3  Some  ancient  authorities  read  saving 


7.  A  bill;  which  gave  the  rea- 
son for  putting  her  away.  Deut. 
24:1. 

8.  The  meaning  is,  that  Moses, 
as  a  political  legislator,  attempt- 
ed to  regulate  an  evil  which  he 


say  unto  you,  Whosoever 
shall  put  away  his  wife, 
"except  for  fornication, 
and  shall  marry  another, 
committeth  adultery  :4a.nd 
he  that  marrieth  her  when 
she  is  put  away  commit- 
teth adultery.  The  dis-io 
ciples  say  unto  him,  If 
the  case  of  the  man  is  so 
with  his  wife,  it  is  not 
expedient  to  marry.  But  11 
he  said  unto  them,  All 
men  cannot  receive  this 
saying,  but  they  to  whom 
it  is  given.  For  there  are  12 
eunuchs,  which  were  so 
born  from  their  mother's 
womb :  and  there  are 
eunuchs,  which  were  made 
eunuchs  by  men:  and  there 
are  eunuchs,  which  made 
themselves  eunuchs  for 
the  kingdom  of  heaven' s 
sake.  He  that  is  able  to 
receive  it,  let  him  receive 
it. 

Then  were  there  13 
brought  unto  him  little 
children,  that  he  should 
lay  his  hands  on  them, 
and  pray  :  and  the  disci- 
ples rebuked  them.  Butu 
Jesus  said,  Suffer  the  lit- 
tle  children,    and  forbid 

for  the  cause  of  fornication,  maketh  het 
an  adulteress :  as  in  ch.  t.  32. 

4  The  following  words,  to  the  end  of 
the  verse  are,  omitted  by  some  ancient 
authorities. 


could   not   hope  wholly  to    sup- 
press. 

10.  That  is,  if   he  is  thus  in- 
dissolubly  bound  to  her. 

11.  Receive  this  saying  ;  live  in 
a  state  of  celibacy. 


102 


S.  MATTHEW. 


19.14- 


them  not,   to  come   unto 
me  :  for   of    such   is  the 

15  kingdom  of  heaven.  And 
he  laid  his  hands  on  them, 
and  departed  thence. 

16  And  behold,  one  came 
to  him  and  said,  ' 2  Mas- 
ter, what  good  thing 
shall  I   do,   that  I    may 

17  have  eternal  life  %  And 
he  said  unto  him,  3  Why 
a>kest  thou  me  concern- 
ing that  which  is  good  \ 
One  there  is  who  is  good  ; 
but  if  thou  wouldst  enter 
into  life,  keep  the   com- 

I8mandments.  He  saith 
unto  him,  Which?  And 
Jesus  said,  Thou  shalt 
not  kill,  Thou  shalt  not 
commit  adultery,  Thou 
shalt  not  steal,  Thou 
shalt  not  bear  false  wit- 

loness,  Honour  thy   father 

1  Or,  TeacJier 

2  Some  ancient  authorities  read  Good 
Master.    See  Mar1;  x.  17;  Luke  xviii.  18. 


17.  [There  is  some  uncertainty 
respecting  the  true  reading  of 
this  passage ;  that  which  is  given 
in  the  margin  is  that  given  by 
Mark  and  Luke,  and  seems  to 
me  the  better  one.  Christ  asks 
him '  'Why  callest  thou  me  good  ?" 
in  order  to  test  his  real  meaning. 
His  language  was  probably  not 
that  of  devout  reverence  for  the 
Master,  but  only  that  of  social 
civility,  and  it  is  to  be  observed, 
in  confirmation  of  this  opinion, 
that  he  makes  no  reply  to  Christ's 
question  as  to  his  meaning.  L.  A.] 

21,  22.  Christ's  method  of 
dealing  with  this  self-satisfied 
young  man  is  an  example  to  the 
Christian  teacher  in  dealing  with 
sell-satisfied  moralists  yenerally. 
He  simply  refers  him  to  the  di- 


and  thy  mother  :  and, 
Thou  shalt  love  thy 
neighbour  as  thyself. 
The  young  man  saith  un-20 
to  him,  All  these  things 
have  I  observed :  what 
lack  I  yet?  Jesus  said 21 
unto  him,  If  thou  wouldest 
be  perfect,  go,  sell  that 
thou  hast,  and  give  to 
the  poor,  and  thou  shalfc 
have  treasure  in  heaven  : 
and  come,  follow  me. 
But  when  the  young  man 22 
heard  the  saying,  he  wenc 
away  sorrowful :  for  he 
was  one  that  had  great 
possessions. 

And  Jesus  said  unto  his  23 
disciples,  Verily  I  say 
unto  you,  It  is  hard  for  a 
rich  man  to  enter  into 
the  kingdom  of  heaven. 
And    again    I   say    unto 24 

3  Some  ancient  authorities  read,  Why 
callest  thou  me  good  ?  None  is  good  save 
one.  even  Ood.  See  Mark  x.  18 ;  Luke 
xviii.  19. 


vine  law,  and  tells  him  to  keep 
all  the  commandments  as  a  con- 
dition of  entering  into  life.  If 
any  one  should  keep  all  the  com- 
mandments, this  would  be 
enough,  and  he  would  enter  into 
life;  he  would  not  need  a  Savior, 
for  lie  would  have  committed  no 
sins  from  which  he  would  need 
to  be  saved.  The  young  man, 
however,  confesses  his  own  con- 
sciousness of  sin  by  the  question 
1 '  What  lack  I  yet  ?"  and  his  an 
swer  to  Christ's  direction  shows 
that  he  had  not  that  kind  of 
supreme  love  which  would  lead 
him  to  do  as  James  and  John, and 
Peter  and  others  had  done,  for- 
sake all  to  follow  his  Lord. 

24.   A  strong  mode  of  express- 
ing extreme  difficulty. 


-20.  6. 


S.  MATTHEW. 


103 


you,  It  is  easier  for  a 
camel  to  go  through  a 
needle's  eye,  than  for  a 
rich  man  to  enter  into  the 
25 kingdom  of  God,  And 
when  the  disciples  heard 
it,  they  were  astonished 
exceedingly,  saying,  Who 

26  then  can  be  saved  ?  And 
Jesus  looking  upon  them 
said  to  them,  With  men 
this  is  impossible  ;  but 
with   God  all   things  are 

27  possible.  Then  answered 
Peter  and  said  unto  him, 
Lo,  we  have  left  all,  and 
followed  thee  ;  what  then 

28 shall  we  have?  And  Je- 
sus said  unto  them, 
Verily  I  say  unto  you, 
that  ye  which  have  fol- 
lowed me,  in  the  re- 
generation when  the  Son 
of  man  shall  sit  on  the 
throne  of  his  glory,  ye 
also  shall  sit  upon  twelve 
thrones,  judging  the 
twelve   tribes    of    Israel. 

29 And  everyone  that  hath 
left  houses,  or  brethren, 
or  sisters,  or  father,  or 
mother,1  or  children,    or 

1  Many  ancient   authorities    add    or 
wife:  as  in  Luke  xviii.  29. 


26.    With  God,  &c.  The  power 

of  God  alone  can  change  the 
heart. 

28.  In  the  regeneration, — ye  also 
shall  sit,  &c.  ;  in  the  kingdom  of 
Christ  ye  shall  be  advanced  to 
stations  of  high  responsibility 
and  honor. 

30.  Shall  be  last ;  in  receiving 
the  rewards  and  honors  prom- 
ised that  are  first  in  their  own 


lands,     for    my     name's 
sake,     shall    receive      s  a 
hundredfold,    and     shall 
inherit  eternal  life.     But30 
many   shall  be  last  that 
are  lirst ;   and  first  that 
are  last.     For  the   king- 20 
dom    of    heaven    is   like 
unto   a    man    that    is    a 
householder,  which  went 
out  early  in  the  morning 
to  hire  labourers  into  his 
vineyard.     And  when  he 2 
had   agreed  with   the  la- 
bourers  for  a     penny  a 
day,    he   sent   them   into 
his    vineyard.      And    he 3 
went  out  about  the  third 
hour,     and     saw     others 
standing  in   the  market- 
place idle  ;  and   to   them 4 
he  said,  Go  ye  also  into 
the  vineyard,  and  Avhat- 
soever  is  right  I  will  give 
you.       And    they    went 
their    way.       Again     he 5 
went  out  about  the  sixth 
and  the  ninth   hour,  and 
did  likewise.     And  about 6 
the     eleventh     hour     he 
went  out,  and  found  oth- 
ers    standing  ;     and     he 

2  Some  ancient  author  ties  read  mani- 
fold. 

3.  See  marginal  note  on  ch\  xviii.  28. 


estimation     or    in    that    of  the 
world. 

CHAPTER  XX. 

2.  A  penny  a  day;  the  common 
rate  of  wages. 

3.  Third  hour;  that  is,  after 
three  of  the  hours  of  labor  had 
expired. 

5.  About  the  sixth  and  ninth 
hour  ;  at  noon  and  in  the  middle 
of  the  afternoon. 


104 


S.  MATTHEW. 


20.6 


saith  unto  them.  Why 
stand  ye  here  all  the  day 
7 idle?  They  say  unto 
him,  Because  no  man 
hath  hired  us.  He  saith 
unto  them,  Go  ye  also 
8  in  to  the  vineyard.  And 
when  even  was  come,  the 
lord  of  the  vineyard  saith 
unto  his  steward,  Call  the 
labourers,  and  pay  them 
their  hire,  beginning 
from   the   last    unto   the 

9 first.  And  when  they 
came  that  were  hired 
about  the  eleventh  hour, 
they  received  every  man 

10 a  'penny.  And  when 
the  first  came,  they  sup- 
posed that  they  would 
receive  more ;  and  they 
likewise    received    every 

11  man  a  'penny.  And 
when  they  received  it, 
they  murmured  against 
the  householder,  saying, 

12 These  last  have  spent  but 
one  hour,  and  thou  hast 
made  them  equal  unto 
us,  which  have  borne  the 
burden   of    the   day    and 

13  the  a  scorching  heat.  But 
he  answered  and  said  to 


1  Sec  marginal  note  on  ch.  xviii.  28. 


14.  It  is  my  will  to  give  ;  the 
money  was  his  own,  and  he 
chose  to  use  it  by  giving  it  in 
this  way. 

15.  Is  thine  eye  evil?  are  you 
dissatisfied  and  envious  ? 

1G.  The  words  "for  ninny  be 
called  but  few  chosen/'  con- 
tained in  the  Old  Version,  are 
wanting  in  the  most  ancient 
manuscripts. 


one  of   them,    Friend,    I 
do  thee  no  wrong :  didst 
not  thou  agree  with  me 
for  a  'penny?     Take  up  14 
that  which  is  thine,  and 
go  thy  way  ;  it  is  my  will 
to  give    unto    this    last, 
even  as  unto  thee.     Is  it  15 
not  lawful  for  me  to  do 
what   I    will    with   mine 
own  ?  or  is  thine  eye  evil, 
because  I  am  good  ?     So  u 
the  last  shall  be  first,  and 
the  first  last. 

And  as  Jesus  was  go-17 
ing  up  to  Jerusalem,  he 
rook  the  twelve  disciples 
apart,  and  in  the  way  he 
said  unto  them,  Behold,  18 
we  go  up  to  Jerusalem  ; 
and  the  Son  of  man  shall 
be  delivered  unto  the 
chief  priests  and  scribes  ; 
and  they  shall  condemn  if 
him  to  death,  and  shall 
deliver  him  unto  the  Gen- 
tiles to  mock,  and  to 
scourge,  and  to  crucify : 
and  the  third  day  he  shall 
be  raised  up. 

Then  can.';,  to  him  the  20 
mother   of    the    sons    of 
Zebedee   with    her  sons, 

2  Or,  hot  wind 


19.  And  shall  deliver  him  to 
the  Gentiles  ;  to  the  Roman  gov- 
ernment ;  not  having  authority 
themselves  to  put  him  to  death. 
For  the  fulfilment,  see  27:  1,  2. 
— He  shall  be  raised  up  ;  by  the 
power  of  God. 

20.  The  mother  of  the  sons  of 
Zehedee ;  Salome,  the  mother  of 
James  and  John. 


-20.  31. 


S.  MATTHEW. 


105 


worshipping    Mm,     and 
asking  a  certain  thing  of 

21  him.  And  he  said  unto 
her,  What  wouldest  thou? 
She  saith  unto  him,  Com- 
mand that  these  my  two 
sons  may  sit,  one  on  thy 
right  hand,  and  one  on 
thy   left     hand,    in    thy 

22  kingdom.  But  Jesus  an- 
swered and  said,  Ye 
know  not  what  ye  ask. 
Are  ye  able  to  drink  the 
cup  that  I  am  about  to 
drink  ?     They    say    unto 

23 him,  We  are  able.  He 
saith  unto  them,  My  cup 
indeed  ye  shall  drink : 
but  to  sit  on  my  right 
hand,  and  on  my  left 
hand,  is  not  mine  to  give, 
but  it  is  for  them  for 
whom  it  hath  been  pre- 

24  pared  of  my  Father.  And 
when  the  ten  heard  it, 
they  were  moved  with  in- 
dignation concerning  the 

25  two  brethren.     But  Jesus 

1  Or,  servant 


22.  Drink  of  the  cup,  &c. ; 
share  the  sufferings  which  I 
must  endure. 

26.  Your  minister  ;  your  serv- 
ant. The  idea  is  that  although, 
in  the  estimation  of  the  world, 
greatness  is  considered  as  imply- 
ing elevation  above  others,  and 
the  exercise  of  authority  and 
power  over  them, — yet,  in  the 
kingdom  of  Christ,  it  consists 
in  unostentatious  and  humble 
efforts  to  promote  their  happi- 
ness and  welfare. 

29.  Jericho  ;  a  large  town  west 
of  the  Jordan,  about  twenty 
miles  north-east  from  Jerusalem. 


called  them  unto  him, 
and  said,  Ye  know  that 
the  rulers  of  the  Gentiles 
lord  it  over  them,  and 
their  great  ones  exercise 
authority  over  them.  Not26 
so  shall  it  be  among  you: 
but  whosoever  would  be- 
come great  among  you 
shall  be  your  'minister ; 
and  whosoever  would  be 27 
first  among  you  shall  be 
your  "servant:  even  as 28 
the  Son  of  man  came  not 
to  be  ministered  unto, 
but  to  minister,  and  to 
give  his  life  a  ransom  for 
many. 

And  as  they  went  out  29 
from  Jericho,  a  great  mul- 
titude followed  him.  And  30 
behold,  two  blind  men 
sitting  by  the  way  side, 
when  they  heard  that 
Jesus  was  passing  by, 
cried  out,  saying,  Lord, 
have  mercy  on  us,  thou 
son  of  David.     And  the  31 

2  Gr.  bondservant. 


30-34.  Luke,  in  describing  ap- 
parently the  same  case,  speaks 
of  only  one  blind  man,  and  rep- 
resents the  occurrence  as  taking 
place  on  their  approach  to  Jer- 
richo,  instead  of  when  leaving 
it.  (Luke  18  :  35-43.)  Minute 
diversities  in  the  circumstances 
of  a  narrative  are  not  uncommon 
among  the  sacred  writers,  al- 
though this  is  one  of  the  most 
striking  instances.  In  the  case 
of  ordinary  witnesses,  such  dis- 
crepancies are  universally  con- 
sidered as  proving  the  honesty 
and  independence  of  the  testi- 
mony. 


106 


S.  MATTHEW. 


20.  31 


multitude  rebuked  them, 
that  they  should  hold 
their  peace:  but  they 
cried  out  the  more,  say- 
ing, Lord,  have  mercy  on 
us,  thou  son  of  David. 
32 And  Jesus  stood  still, 
and  called  them,  and 
said,  What  will  ye  that  I 
should     do     unto     you? 

33  They  say  unto  him,  Lord, 
that    our    eyes    may    be 

34  opened.  And  Jesus,  being 
moved  with  compassion, 
touched  their  eyes :  and 
straightway  they  received 
their  sight,  and  followed 
him. 

21  And  when  they  drew 
nigh  unto  Jerusalem,  and 
came  unto  Bethphage, 
unto  the  mount  of  Olives, 
then  Jesus  sent  two  dis- 

2ciples,  saying  unto  them, 
Go  into  the  village  that 
is  over  against  you,  and 
straightway  ye  shall  find 
an  ass  tied,  and.  a  colt 
with  her :  loose  I7iem, 
and  bring  them  unto  me. 

3  And  if  any  one  say  aught 
unto  you,  ye  shall  say, 
The  Lord  hath  need  of 
them  ;    and    straightway 

4 he  will  send  them.  Now 
this  is  come  to  pass,  that 
it  might  be  fulfilled 
which  was  spoken  'by 
the  prophet,  saying, 

1  Or,  through 

CHAPTER  XXI. 
1.   Bethphage;  a  small  village. 
— Mount  of  Olives;    a  high  but 
extended    and    cultivated    emi- 
nence near  Jerusalem. 


Tell  ye  the  daughters 
of  Ziou, 

Behold,       thy      King 
cometh  unto  thee, 

Meek,       and       riding 
upon  an  ass, 

And  upon  a  colt  the 
foal  of  an  ass. 
And  the  disciples   went,  6 
and  did  even  as  Jesus  ap- 
pointed     them,      and7 
Drought  the  ass,  and  the 
colt,    and    put   on   them 
their  garments  ;  and  he 
sat    thereon.      And    the  8 
most  part  of   the  multi- 
tude   spread    their    gar- 
ments  in   the  way ;   and 
others  cut  branches  from 
the     trees,     and     spread 
them   in  the  way.     And  9 
the  multitudes  that  went 
before  him,  and  that  fol- 
lowed, cried,  saying,  Ho- 
sanna  to  the  son  of  David  : 
Blessed  is  he  that  cometh 
in  the  name  of  the  Lord  ; 
Hosanna  in  the  highest. 
And  when  he  was  comeio 
into   Jerusalem,    all    the 
city  was   stirred,  saving, 
Who  is   this?     And  then 
multitudes  said,   This  is 
the  prophet,  Jesus,  from 
Nazareth  of  Galilee. 

And  Jesus  entered  into  12 
the  temple  2of  God,  and 
cast   out    all    them   that 
sold   and    bought  in   the 

2  Many  ancient  authorities  omit  God. 


2.  The  village  that  is  over 
against  you  ;  Bethany,  a  village 
near  Bethphage. 

12.  The  temple.  This  was  an 
edifice  of  great  extent  as  well  as 


—21.  24. 


S.  MATTHEW. 


10? 


temple,  and  overthrew  the 
tables  of  the  money- 
changers, and  the  seats 
of    them    that    sold    the 

13  doves  ;  and  he  saith  unto 
them,  It  is  written,  My 
house  shall  be  called  a 
house  of  prayer  :  but  ye 
make  it  a  den  of  robbers. 

14  And  the  blind  and  the 
lame  came  to  him  in  the 
temple :    and    he    healed 

15  them.  But  when  the 
chief  priests  and  the 
scribes  saw  the  wonder- 
ful things  that  he  did, 
and  the  children  that 
were  crying  in  the  temple 
and  saying,  Hosanna  to 
the  son  of  David  ;  they 
were  moved  with  indig- 

16  nation,  and  said  unto 
him,  Hearest  thou  what 
these  are  saying  \  And 
Jesus  saith  unto  them, 
Yea  :  did  ye  never  read, 
Out  of  the  mouth  of 
babes  and  sucklings  thou 
hast     perfected     praise  ? 

17  And  he  left  them,  and 
went  forth  out  of  the 
city  to  Bethany,  and 
lodged  there. 

18  Now  in  the  morning  as 
he  returned  to  the  city, 

19  he  hungered.  And  see- 
ing 'a  lig  tree  by  the  way 
side,   he  came  to  it,  and 

1  Or,  a  single 


magnificence,  and  one  of  its 
outer  courts  had  gradually  be- 
come a  mart  for  buying  and  sell- 
ing such  articles  as  were  used 
for  sacrifices  and  other  services 
of  the  place. 


[found    nothing    thereon, 
but     leaves    only ;     and 
he    saith    unto    it,     Let 
there   be    no    fruit  from 
thee     henceforward     for 
ever.     And    immediately 
the    fig      tree    withered 
away.      And    when     the  20 
disciples    saw    it,     they 
marvelled,    saying,    How 
did  the  fig  tree  immedi- 
ately wither  away  %    And  21 
Jesus  answered  and  said 
unto  them,  Verily  I  say 
unto     you,    If    ye    have 
faith,  and  doubt  not,    ye 
shall  not  only  do  what  is 
done  to  the  fig  tree,  but 
even  if  ye  shall  say  unto 
this  mountain,    Be   thou 
taken   up   and   cast    into 
the  sea,  it  shall  be  done. 
And  all   things,  whatso-22 
ever     ye    shall    ask    in 
prayer,       believing,      ye 
shall  receive. 

And  when  he  was  come  23 
into  the  temple,  the  chief 
priests  and  the  elders  of 
the  people  came  unto 
him  as  he  was  teaching, 
and  said,  By  what  au- 
thority doest  thou  these 
things  %  and  who  gave 
thee  this  authority  \  And  24 
Jesus  answered  and  said 
unto  them,  I  also  will 
ask    you    one  Question, 

2  Gr.  word. 


13.    It  is  written ;   Isa.  56:  7. 

19.  This  curse  upon  the  bar- 
re  fi^-tree  was  perhaps  intend- 
ed as  emblematic  of  the  doom 
of  tne  Jewish  nation,  or  of  all 
those  who  are  unfruitful  in  the 
service  of  God. 


108 


S.  MATTHEW. 


21.  24- 


which  if  ye  tell  me,  I 
likewise  will  tell  you  by 
what  authority  I  do  these 

25  things.  The  baptism  of 
John,  whence  was  it? 
from  heaven  or  from 
men  \  And  they  reasoned 
Avith  themselves,  saying, 
If  we  shall  say,  From 
heaven  ;  he  will  say  unto 
us,  Why  then  did  ye  not 

26 believe  him?  But  if  we 
shall  say,  From  men  ;  we 
fear  the  multitude ;  for 
all   hold  John  as  a   pro- 

27phet.  And  they  answered 
Jesus,  and  said,  We  know 
not.  He  also  said  unto 
them,  Neither  tell  I  you 
by  what  authority  I  do 

28  these  things.  But  what 
think  ye?  A  man  had 
two  sons  ;  and  he  came 
to  the  first,  and  said, 
'Son,  go  work  to-day  in 

29  the  vineyard.  And  he 
answered  and  said,  I  will 
not :  but  afterward  he 
repented     himself,      and 

1  Gr.  Child. 


25.  The  baptism  of  John  ;  that 
is,  the  public  ministry  of  John. 

27.  Neither  tell  I  yon,  &c. 
They  were  thus  referred  to  the 
testimony  of  John,  whose  au- 
thority they  did  not  dare  openly 
to  reject. 

31.  The  publicans  and  har- 
lots, who  without  making  pro- 
fessions of  sanctity  repent  and 
forsake  their  sins,  go  in  before 
you,  who  are  forward  and  zeal- 
ous in  your  profession,  but  do 
not  really  obey  the  will  of  God. 
They  were  like  the  first  son  in 
*he  parable;  the  chief  priests  and 
•iders  like  the  second. 


went.  And  he  came  to  30 
the  second,  and  said  like- 
wise. And  he  answered 
and  said,  I  go,  sir  :  and 
went  not.  Whether  of 31 
the  twain  did  the  will  of 
his  father?  They  say, 
The  first.  Jesus  saith 
unto  them,  Verily  I  say 
unto  you,  that  the  publi- 
cans and  the  harlots  go 
into  the  kingdom  of  God 
before  yon.  For  John  32 
came  unto  you  in  the  way 
of  righteousness,  and  ye 
believed  him  not :  but  the 
publicans  and  the  harlots 
believed  him :  and  ye, 
when  ye  saw  it,  did  not 
even  repent  yourselves 
afterward,  that"  ye  might 
believe  him. 

Hear  another  parable  :  33 
There  was  a  man  that  wras 
a  householder,  which 
planted  a  vineyard,  and 
set  a  hedge  about  it,  and 
digged  a  winepress  in  it, 
and  built  a  tower,  and  let 


32.  In  the  icay  of  righteousness ; 
practising  and  teaching  the  way 
of  righteousness. 

33-41.  The  husbandmen,  in 
this  parable,  represent  the  Jew- 
ish people;  the  vineyard,  with 
all  the  conveniences  attached  to 
it,  denotes  the  privileges  and 
blessings  which  they  enjoyed. 
The  servants  sent  were  the 
prophets;  the  son,  Jesus  Christ, 
who  thus  seems  to  be  distin- 
guished, in  a  marked  manner, 
from  all  the  mere  human  mes- 
sengers sent  from  heaven  to 
man.  Tt  is  thus  an  incidental  as- 
sertion of  his  own  divinity. 


lUViV 


*Ua§ 


—22.  2. 


S.  MATTHEW. 


Ill 


it  out  to  husbandmen,  and 
went  into  another  coun- 

34  try.  And  when  the  season 
of  the  fruits  drew  near, 
he  sent  his  'servants  to 
the   husbandmen,    to   re- 

35  ceive  2his  fruits.  And  the 
husbandmen  took  his 
'servants,  and  beat  one, 
and   killed  another,   and 

36  stoned  another.  Again, 
he  sent  other  'servants 
more  than  the  first:  and 
they   did   unto    them  in 

37 like  manner.  But  after- 
ward he  sent  unto  them 
his  son,  saying,  They  will 
38 reverence  my  son.  But 
the  husbandmen,  when 
they  saw  the  son,  said 
among  themselves,  This  is 
the  heir ;  come,  let  us  kill 
him,  and  take  his  inheri- 
39tance.  And  they  took 
him,  and  cast  him  forth 
out  of  the  vineyard,  and 
killed  him.  When  there- 
fore the  lord  of  the  vine- 
yard shall  come,  what  will 
he  do  unto  those  husband- 
41  men  %  They  say  unto  him, 
He  will  miserably  destroy 
those  miserable  men,  and 
will  let  out  the  vineyard 
unto  other  husbandmen, 
which   shall  render  him 

1  Gr.  bondservants. 
%  Or,  the  fruits  of  it. 


42.  Did  ye  never  read?  (Ps. 
118:  22.)  Christ  is  the  stone,  re- 
jected by  the  Jews,  but,  in  the 
councils  of  God,  made  the  great 
foundation  of  the  Christian  tem- 
ple. 

44.  The  two  clauses  of  this 
verse  constitute  a  sort  of  paral- 


the  fruits  in  their  seasons. 
Jesus    saith    unto   them,  42 
Did  ye  never  read  in  the 
scriptures, 

The   stone  which  the 
builders  rejected, 

The   same    was   made 
the  head  of  the  corner: 

This    was    from    the 
Lord, 

And  it  is  marvellous 
in  our  eyes  ? 
Therefore  say  I  unto  you,  43 
The  kingdom  of  God  shall 
be  taken  away  from  you, 
and  shall  be  given  to  a 
nation  bringing  forth  the 
fruits  thereof.     3And  he  44 
that  falleth  on  this  stone 
shall  be  broken  to  pieces; 
but    on    whomsoever    it 
shall  fall,   it  will  scatter 
him  as  dust.     And  when  45 
the  chief  priests  and  the 
Pharisees  heard  his  par- 
ables, they  perceived  that 
he  spake  of  them.     And  46 
when  they  sought  to  lay 
hold  on  him,  they  feared 
the    multitudes,    because 
they     took    him    for    a 
prophet. 

And    Jesus    answered  22 
and      spake      again      in 
parables       unto      them, 
saying,   The  kingdom  of  2 

3  Some  ancient  authorities  omit  ver.  44. 


lelism ;  and  we  are  not  necessarily 
to  look  for  any  distinction  in  the 
meaning  of  them.  Both  clauses 
express  the  idea  that  whoever  sets 
himself  in  opposition  to  the 
cause  of  Christ  only  insures  his 
own  utter  and  remediless  de- 
struction. 


112 


S.  MATTHEW. 


22.  2-* 


heaven  is  likened  unto  a 
certain  king,  which  made 
a  marriage  feast  for  his 

3  son,  and  sent  forth  his 
'servants  to  call  them  that 
were  bidden  to  the  mar- 
riage   feast  ;      and    they 

4  would  not  come.  Again 
he  sent  forth  other  'ser- 
vants, saying,  Tell  them 
that  are  bidden,  Behold, 
I  have  made  ready  my 
dinner  :  my  oxen  and  my 
fatlings  are  killed,  and 
all  things  are  ready:  come 
to    the    marriage     feast. 

5  But  they  made  light  of  it, 
and  went  their  ways,  one 
to  his  own  farm,  another 

6  to  his  merchandise:  and 
the  rest  laid  hold  on  his 
'servants,  and  entreated 
them     shamefully,      and 

7  killed  them.  But  the 
king  was  wroth;  and  he 
sent  his  armies,  and  de- 
stroyed those  murderers, 
and    burned    their    city. 

8  Then  saith  he  to  his 
'servants,  The  wedding  is 

1  Gr.  bondservants. 

CHAPTER  XXII. 
3.  And  they  would  not  come. 
The  idea  is,  that  this  refusal  to 
join  in  a  celebration  made  in 
honor  of  the  prince,  was  an  ex- 
pression of  dislike  and  opposi- 
tion to  his  own  and  his  father's 
government  and  authority,  and 
was  punished  as  such.  The  par- 
able represents  the  repeated  invi- 
tations which  were  addressed  at 
first  to  the  Jews,  to  receive  and 
honor  Jesus,  the  Son  of  God, — 
their  refusal,  and  their  punish- 
ment,— and  the  subsequent  ad- 
mission of  the  Gentiles,  in  their 
stead,  to  the  privileges  of  Chris- 


ready,  but  they  that  were 
bidden  were  not  worthy. 
Go  ye  therefore  unto  the  9 
partings  of  the  highways, 
and  as  many  as  ye  shall 
find,  bid  to  the  marriage 
feast.  And  those  'servants  io 
went  out  into  the  high- 
ways,   and    gathered    to- 
gether all  as  many  as  they 
found,  both  bad  and  good: 
and  the  wedding  was  filled 
with  guests.     But   whenn 
the  king  came  in  to  behold 
the  guests,  he  saw  there 
a  man  which  had  not  on 
a  wedding-garment :   and  12 
he  saith  unto  him.  Friend, 
how  earnest  thou  in  hither 
not    having    a   wedding- 
garment  ?     And    he    was 
speechless.  Then  the  king  13 
said  to  the  "servants,  Bind 
him  hand  and  foot,   and 
cast  him  out  into  the  outer 
darkness  ;  there  shall  be 
the  weeping  and  gnashing 
of  teeth.     For  many  are  14 
called,  bnt  few  chosen. 
.    Then  went   the   Phari- 


2  Or,  minister* 


tianity. 

9.  The  parting*  of  the  highways  ; 
i.  e.,  the  open  squares  where  the 
people  would  be  likelv  to  assem- 
ble. 

i\.  By  appearing  in  an  un- 
suitable dress  on  such  an  occa- 
sion, he  evinced  an  utter  want  of 
all  real  attachment  and  resp<  ct 
for  his  sovereign,  lie  represents 
the  insincere  professor  of  reli- 
gion, who  intrudes  in  to  the  church 
of  Christ,  without  being  clothed 
with  the  spirit  of  true,  heartfelt 
piety. 

14.  Bath  >r  chosen;  chosen  and 
led  to  come. 


22   31. 


S.  MATTHEW. 


113 


sees,  and  took  counsel 
how   they  might  ensnare 

16 him  in  his  talk.  And 
they  send  to  him  their 
disciples,  with  the  Hero- 
dians,  saying,  'Master,  we 
know  that  thou  art  true, 
and  teaches t  the  way  of 
God  in  truth,  and  carest 
not  for  any  one  :  for  thou 
regardest  not  the  person 

17  of  men.  Tell  us  there- 
fore, What  thinkest 
thou  ?  Is  it  lawful  to  give 
tribute    unto    Caesar,    or 

18not?  But  Jesus  per- 
ceived their  wickedness, 
and  said,   Why  tempt  ye 

19  me,  ye  hypocrites  \  Shew 
me  the  tribute  money. 
And  they   brought  unto 

20  him  a  2penny.  And  he 
saith  unto  them,  Whose 
is  this  image  and  super- 
scription? They  say  un- 
to him,  Caesar's.  Then 
saith  he  unto  them, 
Render  therefore  unto 
Caesar  the  things  that  are 
Caesar's  ;  and  unto  God 
the  things  that  are  God's. 

22  And  when  they  heard  it, 
they  marvelled,  and  left 
him,  and  went  their  way. 

23  On    that     day     there 

1  Or.  Teacher 

2  See  marginal  note  on  ch.  xviii.  28. 

3  Gr.  saying. 

4  Gr.  shall  perform  the  duty  of  a  Ms- 


16.  Herodians ;  the  partisans 
of  Herod. 

18.  Their  wickedness.  Had  he 
decided  against  paying  tribute, 
they  would  have  accused  him  of 
treason. 


came  to   him  Sadducees, 
3  which  say  that  there  is 
no  resurrection  :  and  they 
asked  him,  saying,  '  Mas-  24 
ter,  Moses  said,  If  a  man 
die,   having  no  children, 
his  brother    4shall  marry 
his    wife,    and    raise   up 
seed    unto    his    brother. 
Now  there  were  with  us  25 
seven  brethren :  and  the 
first  married  and  deceas- 
ed,   and  having  no  seed 
left    his    wife    unto    his 
brother ;  in  like  manner  26 
the  second  also,  and  the 
third,  unto  the  'seventh. 
And   after   them   all  the 27 
woman    died.       In.     the 
resurrection         therefore  28 
whose  wife  shall  she  be 
of  the  seven  ?  for  they  all 
had  her.     But  Jesus  an- 29 
swered    and    said    unto 
them,    Ye    do     err,    not 
knowing   the   scriptures, 
nor   the   power   of    God. 
For    in   the   resurrection  30 
they   neither  marry,  nor 
are    given    in    marriage, 
but     are     as   angels     6in 
heaven.    But  as  touching 31 
the  resurrection    of     the 
dead,    have   ye  not  read 
that  which   was    spoken 

band's   brother   to   his  wife.     Compare 
Dent.  xxv.  5. 

5  Gr.  seven. 

6  Many  ancient  authorities  add  of  God. 


24.  Moses  said ;  Deut.  25  :  5, 
6. — Seed;  children. 

29.  Ye  do  err ;  in  imagining 
the  future  life  to  be  similar,  in 
its  circumstances  and  relations, 
to  the  present. 


114 


S.  MATTHEW. 


22.  31— 


unto  you  by  God,  saying, 
32 1  am  the  God  of  Abra- 
ham, and  the  God  of 
Isaac,  and  the  God  of  Ja- 
cob ?  God  is  not  the  God 
of  the  dead,  but  of  the 
B3  living.  And  when  the 
multitudes  heard  it,  they 
were  astonished  at  his 
teaching. 

34  But  the  Pharisees, 
when  they  heard  that  he 
had  put  the  Sadducees  to 
silence,    gathered    them- 

35  selves  together.  And  one 
of  them,  a  lawyer,  asked 
him  a  question,  tempting 

3Ghim,    'Master,    which    is 

the  great  commandment 

37  in  the  law  %    And  he  said 

i      1  Or,  Teacher 


32.  The  argument  is,  that 
God  would  not  have  said,  I  am 
the  God  of  Abraham,  &c. ,  if  the 
persona  referred  to  were  no 
longer  in  existence. 

33.  Teaching ;  not  as  in  the 
Old  Version,  at  his  doctrine,  for 
the  doctrine  of  the  immortality 
was  generally  believed  among 
the  Jews  at  the  time  of  Christ  ; 
but  at  his  teaching,  i.e.,  at  the 
skill  and  power  with  which  he 
convinced  the  Sadducees  of  their 
error,  out  of  that  portion  of  the 
Old  Testament,  the  first  five 
books,  which  they  themselves 
accepted  as  divine. 

35.  Tempting  Mm.  The  ques- 
tion was  not  asked  for  the  sake 
of  information,  but  as  a  question, 
to  see  what  sort  of  answer  he 
would  give  to  it.  The  question, 
which  was  the  most  important 
of  the  laws  of  God,  was  one 
greatly  discussed  by  the  differ- 
ent schools  among  the  Pharisees. 


unto    him,    Thou    shalt 
love   the  Lord   thy  God 
with  all  thy   heart,  and 
with  all   thy    soul,    and 
with  all  thy  mind.     This  38 
is  the  great  and  first  com- 
mandment.    2  And  a  sec- 39 
ond  like  unto  it  is  this, 
Thou      shalt    love      thy 
neighbour  as  thyself.   On  40 
these  two  commandments 
hangeth   the  whole  law, 
and  the  prophets. 

Now  while  the  Phari-4l 
sees  were  gathered  to- 
gether, Jesus  asked  them 
a  question,  saying,  What  42 
think  ye  of  the  Christ  ? 
whose  son  is  he?  They 
say  unto  him,  The  son  of 

2  Or,  And  a  second  is  like  unto  it,  Thou 
shalt  love,  &c. 


39.  A  second ;  not  as  in  the 
Old  Version,  the  second,  as 
though  these  were  two  separate 
commandments.  Christ  selects 
from  all  the  laws  of  Moses  a 
second  one  which  he  puts  next 
in  importance  to  the  law  of  love 
toward  God. 

40.  Hangeth;  is  dependent 
upon. —  The  whole  law  and  the 
prophets ;  the  whole  of  the  Old 
Testament  scripture.  All  duties 
are  included  in  these  two  prin- 
ciples of  love  to  God  and  love 
to  man. 

42-45.  The  Jews  supposed 
that  the  Messiah  would  be  an 
earthly  monarch,  making  Jeru- 
salem the  metropolis  of  an 
empire  of  undefined  extent  and 
grandeur.  This  question  was 
intended  to  show  them  how  lit- 
tle they  understood  the  real 
nature  and  the  true  dignity  of 
the  Messiah's  kingdom,  as  fore- 
told in  the  Old  Testament. 


—23.  9. 


S.  MATTHEW. 


115 


43  David.  He  saith  unto 
them,  How  then  doth 
David  in  the  Spirit  call 
him  Lord,  saying, 

44  The    Lord    said  unto 

my  Lord, 

Sit  thou  on  my  right 
hand, 

Till  I  put  thine  ene- 
mies underneath  thy 
feet? 

45  Tf  David  then  calleth  him 
Lord,  how  is  he  his  son  ? 

46  And  no  one  was  able  to 
answer  him  a  word,  nei- 
ther durst  any  man  from 
that  day  forth  ask  him 
any  more  questions. 

23  Then  spake  Jesus  to 
the  multitudes  and  to  his 

2  disciples,  saying,  The 
scribes  and  the  Pharisees 

3  sit  on  Moses'  seat :  all 
things  therefore  whatso- 
ever they  bid  you,  these 

1  Many  ancient  authorities  omit  and 


CHAPTER  XXIII. 

2.  Sit  on  Moses1  seat ;  succeed 
him  as  teachers  of  the  law  of 
God. 

5.  Phylacteries  ;  strips  of 
parchment,  upon  which  were 
written  passages  of  Scripture, 
and  worn  ostentatiously  upon 
the  forehead  or  arm. — Borders 
of  their  garments;  as  directed 
Num.  15  :  38,  39.  The  Phari- 
sees made  them  very  large,  to 
impress  the  people  with  an  idea 
of  their  great  sanctity. 

6.  The  subject  of  censure  here 
is  ostentation  and  parade,  and 
excessive  ambition.  The  lan- 
guage is  not  to  be  understood  as 
condemning  the  just  and  proper 
distinctions  of  society,  whether 
civil,  social,  or  religious,  as  the 


do  and  observe :  but  do 
not  ye  after  their  works  ; 
for  they  say,  and  do  not. 
Yea,  they  bind  heavy  4 
burdens  '  and  grievous  to 
be  borne,  and  lay  them 
on  men's  shoulders;  but 
they  themselves  will  not 
move  them  with  their 
finger.  But  all  theirs 
works  they  do  for  to  be 
seen  of  men :  for  they 
make  broad  their  phylac- 
teries, and  enlarge  the 
borders  of  their  gar- 
ments, and  love  the  chief 
place  at  feasts,  and  the  6 
chief  seats  in  the  syna- 


gogues, 


and  the   saluta-7 


tions  in  the  marketplaces, 
and  to  be  called  of  men, 
Rabbi.  But  be  not  ye  8 
called  Eabbi :  for  one  is 
your  teacher,  and  all  ye 
are  brethren.     And    call  9 

grievous  to  be  borne. 


whole  tenor  of  the  NewTestament 
shows.  In  Luke  14  :  10,  the 
honorable  regard  of  our  fel- 
low men,  in  the  social  inter- 
course of  life,  is  represented  as 
a  good,  and  admirable  directions 
are  given  to  enable  us  to  secure 
it. 

8.  All  ye  are  brethren;  that  is, 
in  respect  to  authority.  This 
meaning  the  context  plainly 
requires,  and  the  passage  would 
seem  to  be  decisive  against  the 
supposition  that  any  one  of  the 
apostles  was  invested  with 
supreme  authority  over  the  rest, 
as  the  Roman  Catholic  church 
contends. 

9.  Call  no  man  your  father. 
This  is  to  be  interpreted  on  the 
same  principle   with   the   other 


116 


S.   MATTHEW. 


23.  9~ 


no  man  your  father  on 
the  earth :  for  one  is  your 
Father,     '  which     is     in 

10 heaven.  Neither  be  ye 
called  masters  :  for  one  is 
your     master,    even     the 

11  Christ.  But  he  that  is 
2  greatest  among  you  shall 

12 be  your  "servant.  And 
whosoever  shall  exalt 
himself  shall  be  humbled ; 
and  whosoever  shall  hum- 
ble himself  shall  be  ex- 
alted. 

13  But  woe  unto  you, 
scribes  and  Pharisees, 
hypocrites !  because  ye 
shut  the  kingdom  of 
heaven  4  against  men  : 
for  ye  enter  not  in  your- 
selves, neither  suffer  ye 
them  that  are  entering  in 
to  enter.5 

15  Woe  unto  you,  scribes 
and  Pharisees,  hypo- 
crites !  for  ye  compass 
sea  and  land  to  make  one 
proselyte  ;  and  when  he 
is  become  so,  ye  make 
him  twofold  more  a  son 
of  6  hell  than  yourselves. 

16  Woe  unto  you,  ye  blind 

1  Or.  the  heavenly, 

2  Gr.  greater. 

3  <  >r.  i n\ i lister 

4  (jr.   be/ore. 

5  Some  authorities  insert  here,  or  after 
ter.  12,  ver.  14.  Woe  unto  you,  scribes  and 
P/uuist?*,    hypocrites/    for  ye  deoeur 


verses.  It  forbids  only  an 
an  reasonable  and  excessive  sub- 
serviency to  human  authority, 
not  a  proper  reverence  for  age 
and  honorable  standing.  See  1 
Tim.  5  :   1. 

13.    Shut  up,   &c.  ;    by    oppo- 
sing the  instructions  of  Christ, 


guides,  which  say,  Who- 
soever shall  swear  by  the 
7  temple,    it    is  nothing  ; 
but  whosoever  shall  swear 
by  the  gold  of  the  7  tem- 
ple, he  is  8a  debtor.     Yen 
fools    and     blind :      for 
whether    is   greater,    the 
gold,      or     the    7  temple 
that  hath   sanctified  the 
gold?     And,   Whosoever  18 
shall  swear  by  the  altar, 
it  is  nothing ;  but  whoso- 
ever shall  swear  by   the 
gift  that  is  upon  it,  he  is 
8 a    debtor.       Ye    blind:  19 
for    whether    is  greater, 
the  gift,  or  the  altar  that 
sanctifieth  the  gift  ?     He  20 
therefore    that    sweareth 
by  the  altar,  sweareth  by 
it,    and    by     all     things 
thereon.      And    he    that 21 
sweareth  by  the  'temple, 
sweareth   by   it,  and   by 
him  that  dwelleth  there- 
in.    And  he  that  swear- 22 
eth  by  the  heaven,  swear- 
eth by  the  throne  of  God, 
and  by  him  that  sitteth 
thereon. 
Woe  unto  you,  scribes  23 


widows^  hou8\  b,  <  Vt  n  while  for  a  p 
ye  mala  long  prayers:  therefor*  ye  shall 
rrealer condemnation.    See  Mark, 
xii.  40;  Luke  xx.  47. 

6  Gr.  Gehenna. 

7  Or,  sanctuary:  as  in  ver.  35. 

8  Or,  bound  by  his  oath 


and  teaching  false  views  of  reli- 
gion. 

15.  Proselyte ;  convert  to  their 
opinions. 

16-22.  By  these  subterfuges 
the  Pharisees  attempted  fco  evade 
the  sanctity  of  an  oath. 

23.    Tithe  ;  tenth  part,  payable 


-23.  35. 


S.   MATTHEW. 


117 


and  Pharisees,  hypo- 
crites !  for  ye  tithe  mint 
and  'anise  and  cummin, 
and  have  left  undone  the 
weightier  matters  of  the 
law,  judgement,  and  mer- 
cy, and  faith :  but  these 
ye  ought  to  have  done, 
and  not  to  have  left  the 

24  other  undone.  Ye  blind 
guides,  which  strain  out 
the  gnat,  and  swallow  the 
camel. 

25  Woe  unto  you,  scribes 
and  Pharisees,  hypo- 
crites !  for  ye  cleanse  the 
outside  of  the  cup  and  of 
the  platter,  but  within 
they  are  full  from  extor- 

26tion  and  excess.  Thou 
blind  Pharisee,  cleanse 
first  the  inside  of  the  cup 
and  of  the  platter,  that 
the  outside  thereof  may 
become  clean  also. 

27  Woe  unto  you,  scribes 
and  Pharisees,  hypo- 
crites !  for  ye  are  like 
unto  whited  sepulchres, 
which  outwardly  appear 
beautiful,  but  inwardly 
are  full  of  dead  men's 
bones,  and  of  all  unclean- 

28ness.     Even    so    ye  also 

1  Or,  dill. 


as  a  tax,  according  to  the  law  of 
Moses.  (Lev.  27:  30-33.)— Mint, 
anise,  cumin;  herbs  of  little 
value. 

24.  Which  strain  out  the  gnat. 
The  old  version  strain  at  a  gnat 
was  a  misprint.  What  Christ 
condemns  is  that  kind  of  scru- 
pulousness which  makes  one 
very  particular  about  little  mat- 


outwardly  appear  righte- 
ous unto  men,  but  in- 
wardly ye  are  full  of 
hypocrisy  and  iniquity. 

Woe  unto  you,  scribes  29 
and      Pharisees,      hypo- 
crites !   for  ye  build  the 
sepulchres    of    the    pro- 
phets,   and    garnish    the 
tombs  of  the  righteous, 
and  say,  If  we  had  been  30 
in  the  days  of  our  fathers, 
we  should  not  have  been 
partakers   with   them   in 
the  blood  of  the  prophets. 
Wherefore  ye  witness  to  31 
yourselves,    that  ye    are 
sons   of  them   that   slew 
the  prophets.     Fill  ye  up  32 
then  the  measure  of  your 
fathers.     Ye  serpents,  ye  33 
offspring   of   vipers,  how 
shall  ye  escape  the  judge- 
ment   of    'hell  3      There- 34 
fore,  behold,  I  send  unto 
you   prophets,    and  wise 
men,   and  scribes :    some 
of  them  shall  ye  kill  and 
crucify ;     and     some    of 
them  shall  ye  scourge  in 
your     synagogues,     and 
persecute    from    city    to 
city  :  that  upon  you  may  35 
come    all    the    righteous 

2  Gr.  Gehenna. 


ters  and  indifferent  respecting 
great  sins. 

25.  Full  from  extortion  and 
excess.  The  soul  is  compared  to 
a  vessel  into  which  an  evil  and 
poisonous  mixture  has  been 
poured. 

33.  The  judgement  of  hell;  i.e., 
being  cast  out  and  utterly  de- 
stroyed. 


118 


S.    MATTHEW. 


23.  35— 


blood  shed  on  the  earth, 
from  the  blood  of  Abel 
the  righteous  unto  the 
blood  of  Zachariah  son  of 
Barachiah,  whom  ye  slew 
between      the    sanctuary 

36  and  the  altar.  Verily  I 
say  unto  yon,  All  these 
things  shall  come  upon 
this  generation. 

37  O  Jerusalem,  Jerusa- 
lem, which  killeth  the 
prophets,  and  stoneth 
them  that  are  sent  unto 
her !  how  often  would  I 
have  gathered  thy  chil- 
dren together,  even  as  a 
hen  gathereth  her  chick- 
ens under  her  wings,  and 

38 ye  would  not!  Behold, 
your  house  is  left  unto 

39  you  'desolate.  For  I  say 
unto  you,  Ye  shall  not 
see  me  henceforth,  till  ye 
shall  say,  Blessed  is  be 
that  cometh  in  the  name 
of  the  Lord. 

24     And    Jesus    went    out 

1  Some  ancient  authorities  omit  deso- 
late. 


36.  All  these  things  ;  the  judg- 
ments incurred  by  all  these 
crimes.  —  Upon  this  generation  ; 
for  by  deeds  similar  to  those 
committed  by  their  fathers,  they 
made  the  guilt  and  responsibil- 
ity of  them  their  own.  — The 
whole  of  this  denunciation  is 
characterized  by  a  tone  of  calm, 
yet  Stern  and  terrible  displeasure, 
consistent  only  with  the  idea 
that  Jesus  looked  upon  these 
men  as  having  readied  their 
final  decision,  and  as  involved  in 
hopeless  and  irreconcilable  hos- 
tility to  God.  '-Fill  ye  up, 
then,  the  measure  of  your  fa- 
thers."     It  is  the   language    of 


from  the  temple,  and  was 
going  on  his  way;  and 
his  disciples  came  to  him 
to  shew  him  the  build- 
ings of  the  temple.  But  3 
he  answered  and  said 
unto  them,  See  ye  not  all 
these  things  '.  verily  I  say 
unto  yon,  There  shall 
not  be  left  here  one 
stone  upon  another,  that 
shall  not  be  thrown  down. 

And  as  he  sat  on  the  3 
mount  of  Olives,  the  dis- 
ciples came  unto  him  pri- 
vately, saying,  Tell  us, 
when  shall  these  things 
be  %  and  what  shall  be  the 
sign  of  thy  "coming,  and 
of  "the  end  of  the  world  % 
And  Jesus  answered  and  4 
said  unto  them,  Take 
heed  that  n )  man  lead 
you  astray.  For  many 5 
shall  come  in  my  name, 
saying,  I  am  the  Christ ; 
and  shall  lead  many 
astray.      And     ye     shall  6 

2  Gr.  -presence. 

3  Or,  the  consummation  of  the  age. 


utter  abandonment;  such  as 
would  be  addressed  only  to 
those  to  whom  no  hope  re- 
mained of  pardon  and  salvation. 
38.  Tour  house,  &c.  A  deso- 
lated house  or  home  is  a  mourn- 
ful and  strikitag  image  of  utter 
and  irretrievable  ruin. 

CHAPTER  XXIV. 

3.  Mount  of  Olives;  an  exten- 
sive elevation  of  cultivated  land 
situated  east  of  Jerusalem,  and 
commanding  a  view  of  the  whole 
city. 

.""».  Tn  my  mime;  claiming  to 
b<  the  Messiah. 

(5,  7.      There  was  a  literal  fill- 


-24.  22. 


S.  MATTHEW. 


119 


hear  of  wars  and  rumours 
of  wars :  see  that  ye  be 
not  troubled :  for  these 
things  must  needs  come 
to   pass;   but  the  end  is 

7  not  yet.  For  nation  shall 
rise  against  nation,  and 
kingdom  against  king- 
dom :  and  there  shall  be 
famines  and  earthquakes 

8 in  divers  places.  But  all 
these    things  are  the  be- 

9 ginning  of  travail.  Then 
shall  they  deliver  you  up 
unto  tribulation,  and 
shall  kill  you :  and  ye 
shall  be  hated  of  all  the 
nations  for  my  name's 
10  sake.  And  then  shall 
many  stumble,  and  shall 
deliver  up  one  another, 
and  shall  hate  one  an- 
il other.  And  many  false 
prophets  shall  arise,  and 
shall   lead   many  astray. 

12  And  because  iniquity 
shall  be  multiplied,  the 
love  of  the  many  shall  wax 

13  cold.  But  he  that  endure  th 
to  the  end,  the  same  shall 

14 be  saved.  And  'this  gos- 
pel of  the  kingdom  shall 
be  preached  in  the  whole 

1  Or,  these  good  tidings 

2  Gr.  inhabited  earth. 


filment  of  these  predictions  just 
before  the  destruction  of  Jeru- 
salem. 

10.  Stumble ;  apostatize, 
through  fear  of  persecution. 

14.  In  the  whole  world.  Be- 
fore the  destruction  of  Jerusa- 
lem, the  Gospel  had  been 
preached  through  all  the  regions 
of  the  then  known  world. 

15.  The  abomination  of  clesola- 


2 world  for  a  testimony 
unto  all  the  nations  ;  and 
then  shall  the  end  come. 

When  therefore  ye  see  15 
the   abomination   of  des- 
olation,     which     was 
spoken  of  3by  Daniel  the 
prophet,  standing  in  4the 
holy  place   (let  him  that 
r  e  a  d  e  t  h     understand), 
then  let  them  that  are  in  16 
Judpea      flee      unto    the 
mountains:   let  him  that  17 
is  on  the  housetop  not  go 
down    to    take    out    the 
things    that    are    in    his 
house:  and  let  him  that  18 
is  in  the  field  not  return 
back   to   take  his   cloke. 
But  woe  unto  them  that  19 
are    with    child    and    to 
them   that  give   suck  in 
those   days!     And   pray 20 
ye  that  your  flight  be  not 
in  the  winter,  neither  on 
a  sabbath  :  for  then  shall  21 
be  great  tribulation,  such 
as  hath  not  been  from  the 
beginning    of    the  world 
until  now,    no,  nor  ever 
shall    be.      And    except  23 
those    days     had     been 
shortened,  no  flesh  would 

3  Or,  through 

4  Or,  a  holy  place 


tion ;  the  abominable  and  deso- 
lating armies  of  the  Roman  em- 
pire. (Dan.  9  :  27.)  —  The  holy 
place;  the  precincts  of  Jerusa- 
lem. 

16-21.  These  expressions  are 
figurative,  —  representing,  by 
lively  images,  the  terrible  urgen- 
cy of  the  danger. 

22.  The  elect ;  the  chosen  peo- 
ple of  God. 


120 


S.   MATTHEW. 


24.  22- 


have  been  saved  :  but  for 
the  elect's  sake  those 
days  shall  be  shortened. 

•^3  Then  if  any  man  shall  say 
unto  you,  Lo,  here  is  the 
Christ,  or,  Here  ;  believe 

34  Ht  not.  For  there  shall 
arise  false  Christs,  and 
false  prophets,  and  shall 
shew  great  signs  and 
wonders ;  so  as  to  lead 
astray,    if  possible,  even 

25  the  elect.  Behold,  I 
have    told     you     before- 

26  hand.  If  therefore  they 
shall  say  unto  you,  Be- 
hold, he  is  in  the  wilder- 
ness ;  go  not  forth :  Be- 
hold, he  is  in  the  inner 
chambers  ;  believe  'it  not. 

27  For  as  the  lightning 
cometh  forth  from  the 
east,  and  is  seen  even 
unto  the  west;  so  shall 
be    the    3coming    of    the 

28  Son  of  man.  Whereso- 
ever the  carcase  is,  there 
will  the  'eagles  b  e 
gathered  together. 

1  Or,  him 

2  Or,  them 

3  Gr.  presence. 

4  Or,  vultures. 


24.  So  as  to  lead  astray.  This 
-will  be  their  object,  but  it  is  not 
implied  that  they  will  be  suc- 
cessful in  it. 

26.  The  icilderness  —  inner 
chamber*.  The  false  Christs 
would  .neet  their  followers  in 
solitudes  and  secret  chambers, 
for  fear  of  the  government. 

27.  And  is  seen  even  unto  the 
West.  This  seems  to  imply  that 
the  coming  of  the  Messiah  re- 
ferred to  in  this  passage  will  be 
sudden,  startling,  and  of  such  a 


But  immediately,  after  2d 
the  tribulation  of  those 
days,  the  sun  shall  be 
darkened,  and  the  moon 
shall  not  give  her  light, 
and  the  stars  shall  fall 
from  heaven,  and  the 
powers  of  the  heavens 
shall  be  shaken  :  and  then  30 
shall  appear  the  sign  of 
the  Son  of  man  in  heaven: 
and  then  shall  all  the 
tribes  of  the  earth  mourn, 
and  they  shall  see  the  Son 
of  man  coming  on  the 
clouds  of  heaven  with 
power  and  great  glory. 
And  lie  shall  send  forth 31 
his  angels  5with  6a  great 
so  and.  of  a  trumpet,  and 
they  shall  gather  together 
his  elect  from  the  four 
winds,  from  one  end  of 
heaven  to  the  other. 

Now  from   the  fig  tree  32 
learn  her  parable :   when 
her  branch  is  now  become 
tender,  and  putteth  forth 
its  leaves,  ye  know  that 

5  Many  ancient  authorities  read  with 
a  great  trumpet,  and  the//  shall  gather, 
d-c. 

6  Or,  a  trumpet  of  grail  sound 


kind  as  to  be  observed  by  all 
classes,  and  different,  therefore, 
from  that  gradual  manifestation 
of  Christ  as  the  Messiah,  which 
is  accomplished  through  the 
preaching  of  the  Gospel. 

28.  The  meaning  is,  wherever 
there  is  corruption  there  the 
judgments  of  God  will  be  in- 
flicted. 

29-31.  The  connection  in 
which  this  passage  occurs,  and 
especially  the  statement  in  v.  34, 
which  brings  within  short  limits 


-24.  43. 


S.  MATTHEW. 


121 


t3  the  summer  is  nigh  ;  even 
so  ye  also,  when  ye  see  all 
these  things,  know  ye 
that  'he  is  nigh,  even  at 

84  the  doors.  Verily  I  say 
unto  you,  This  generation 
shall  not  pass  away,  till 
all  these  things  be  accom- 

85plished.  Heaven  and  earth 
shall  pass  away,  but  my 
words  shall  not  pass  away. 

36 But  of  that  day  and  hour 
knoweth  no  one,  not  even 
the  angels  of  heaven, 
"neither  the  Son,  but  the 

37  Father  only.  And  as  were 
the  days  of  Noah,  so  shall 
be  the  'coming  of  the  Son 

38  of  man.  For  as  in  those 
days  which  were  before 
the  flood  they  were  eating 
and    drinking,    marrying 

1  Or,  it. 

2  Many  authorities,  some  ancient,  omit 
neither  the  Son. 


the  time  assigned  for  the  fulfil- 
ment of  the  prophecy,  is  thought 
by  many  to  indicate  that  it  was 
intended  only  to  describe,  in 
sublimely  figurative  language, 
great  political  and  social  revolu- 
tions, which  would  attend  and 
follow  the  destruction  of  the 
Jewish  state,  and  the  rapid 
spread  of  Christianity  which 
would  ensue.  Some  think,  how- 
ever, that  the  language  can  only 
be  referred  to  the  general  judg- 
ment at  the  end  of  the  world. 
By  the  word  immediately,  (v.  29.) 
they  understand  suddenly;  and 
by  the  expression  this  generation 
shall  not  pass,  (v.  34,)  that  the 
Jews,  considered  as  a  distinct 
people,  shall  not  cease  to  exist. 
By  this  means  the  apparent  lim- 
itation of  time  is  removed.  [For 
reasons  which  I  have  stated  at 
length    in    my   commentary   on 


and  giving  in   marriage, 
until  the  day  that  Noah 
entered  into  the  ark,  and  39 
they  knew  not  until  the 
flood  came,  and  took  them 
all  away;  so  shall  be  the 
"coming  of    the    Son    of 
man.      Then     shall     two  40 
men  be  in  the  field;   one 
is  taken,  and  one  is  left : 
two     women     shall     belt 
grinding  at  the  mill ;  one 
is  taken,  and  one  is  left. 
Watch  therefore:  for  ye 42 
know  not   on   what   day 
your  Lord  cometh.     4But43 
know    this,    that  if    the 
master  of  the  house  had 
known  in  what  watch  the 
thief     was     coming,     he 
would  have  watched,  and 
would  not  have  suffered 

3  Gr.  presence. 

4  Or,  But  this  ye  know 


Matthew,  I  regard  this  as  a  pro- 
phetic history,  beginning  with 
the  destruction  of  Jerusalem  and 
ending  with  the  second  coming 
of  Christ.     L.  A.] 

33.  He  is  nigh;  that  is,  the 
reign  of  the  Messiah  is  near, — 
the  open  establishment  of  the 
Redeemer's  kingdom  on  earth. 

36.  While  there  is  some  un- 
certainty respecting  the  words 
"neither  the  Son,"  which  arc 
omitted  by  many  manuscripts  of 
Matthew,  there  is  no  doubt 
whatever  that  these  words  be- 
long to  Mark's  account,  (Mark 
15:  32,)  and  therefore  no  reason 
to  doubt  that  they  were  uttered 
by  Christ. 

41.  Mill;  hand-mill, — such 
as  were  used  in  those  days. 

43.  The  master  of  the  house; 
the  master  of  the  house — that  is, 
of  a  house  attacked  by  robbers. 


123 


S.    MATTHEW. 


24.  43— 


his  house  to  be  'broken 

44  through.  Therefore  be  ye 
also  ready  :  for  in  an  hour 
that  ye  think  not  the  Son 

45  of  man  cometh.  Who 
then  is  the  faithful  and 
wise  "servant,  whom  his 
lord  hath  set  over  his 
household,  to  give  them 
their  food  in  due  season  \ 

46  Blessed  is  that  'servant 
whom  his  lord  when  he 
cometh  shall  find  so  do- 

47ing.  Verily  I  say  unto 
you,  that  he  will  set  him 
over    all    that    he    hath. 

48  But  if  that  evil  'servant 
shall  say  in  his  heart,  My 

49  lord  tarrieth  ;  and  shall 
begin  to  beat  his  fellow- 
servants,  and  shall  eat 
and      drink      with      the 

so  drunken  ;  the  lord  of  that 
"servant  shall  come  in  a 
day  when  he  expecteth 
not,  and  in  an  hour  when 

51  he  knoweth  not,  and  shall 
3cut  him  asunder,  and  ap- 
point his  portion  with  the 
hypocrites  :  there  shall  be 
the  weeping  and  gnashing 
of  teeth. 


25 


Then  shall  the  king- 
dom of  heaven  be  likened 
unto  ten  virgins,  which 
took   their    4  lamps,    and 

1  Gr.  digged  rhrough. 

2  Gr.  boiidmrcant. 


CHAPTER   XXV. 

1.  Went  forth;  according  to 
the  custom  in  the  marriage  cere- 
monies of  the  East,  to  meet  and 
escort  the  bridegroom,  with 
lighted  torches,  to  the  house 
where  the  ceremony  was  to  be 
ir^rforiaed. 


went  forth   to    meet  the 
bridegroom.     And  live  of  2 
them   were  foolish,    and 
five  were  wise.     For   the  3 
foolish,  when  they    took 
their  'lamps,  took  no  oil 
with  them:  but  the  wise 4 
took  oil  in  their  vessels 
with  their  "lamps.     Now 5 
while  the  bridegroom  tar- 
ried,  they  all  slumbered 
and   slept.     But  at   mid-G 
night  there  is  a  cry,  Be- 
hold,     the     bridegroom ! 
Come   ye   forth   to   meet 
him.     Then  all  those  vir-  7 
gins  arose,  and  trimmed 
their    4  lamps.     And   the  8 
foolish     said    unto     the 
wise,  Give  us  of  your  oil ; 
for  our  4  lamps  are  going 
out.     But   the    wise    an- 9 
swered,    saying,     Perad- 
venture  there  will  not  be 
enough  for  us  and  you  : 
go  ye  rather  to  them  that 
sell,   and  bay  for  your- 
selves.    And  while  theyio 
went   away   to   buy,    the 
bridegroom    came ;     and 
they    that    Avere     ready 
went  in  with  him  to  the 
marriage   feast :    and  the 
door    was    shut.      After-  u 
ward  come  also  the  other 
virgins,     saying,     Lord, 

3  Or,  severely  scourge  him 

4  Or,  torches 


8.  Are  going  out ;  not,  as  in 
the  Old  Version,  are  gone  out. 
The  oil  was  beginning  to  fail, 
and  the  lamps  to  burn  dim.  The 
meaning  is,  that  apparent  piety, 
which  is  not  constantly  supplied 
by  divine  grace,  is  always  liable 
to  fail  in  the  hour  of  trial,  espe- 
cially of  death. 


—25.  25. 


S.  MATTHEW. 


123 


12  Lord,  open  to  us.  But 
he  answered  and  said, 
Verily  I  say  unto  you,  I 

13  know  you  not.  Watch 
therefore,  for  ye  know 
not  the  day  nor  the 
hour. 

14  For  it  is  as  when  a 
man,  going  into  another 
country,  called  his  own 
'servants,  and  delivered 
unto     them     his    goods. 

15  And  unto  one  he  gave 
five  talents,  to  another 
two,  to  another  one  ;  to 
each  according  to  Ms 
several  ability  ;  and  lie 
went     on     his     journey. 

16  Straightway  lie  that  re- 
ceived the  five  talents 
went  and  traded  with 
them,    and    made    other 

17  five  talents.  In  like  man- 
ner lie  also  that  received 
the  two  gained  other  two. 

18  But  he  that  received  the 
one  went  away  and  dig- 
ged in  the  earth,  and  hid 

19 his  lord's  money.  Now 
after  a  long  time  the  lord 
of  those  l  servants  com- 
eth,  and  maketh  a  reck- 

20oning  with  them.  And 
he  that  received  the  five 
talents  came  and  brought 

1  Gr.  bondservants. 


14.  It  is  as  when;  i.  e.,  the 
kingdom  of  heaven  is  illustrated 
by  the  parable  which  follows. 

15.  A  talent;  the  silver  tal- 
ent is  variously  estimated  at 
from  $1,500  to  $2,250. 

21.  Into  the  joy  of  thy  lord; 
into  a  participation  in  his  hap- 
ness. 


other  five  talents,  saying, 
Lord,  thou  deliveredst 
unto  me  five  talents :  lo, 
I  have  gained  other  five 
talents.  His  lord  said  21 
unto  him,  Well  done, 
good  and  faithful  "ser- 
vant :  thou  hast  been 
faithful  over  a  few  things, 

1  will  set  thee  over  many 
things :  enter  thou  into 
the  joy  of  thy  lord.  And  22 
he  also  that  received  the 
two  talents  came  and 
said,  Lord,  thou  deliver- 
edst unto  me  two  talents : 
lo,  I  have  gained  other 
two  talents.  His  lord  23 
said  unto  him,  Well 
done,    good  and  faithful 

2  servant ;  thou  hast  been 
faithful  over  a  few  things, 
I  will  set  thee  over  many 
things:  enter  thou  into 
the  joy  of  thy  lord.  And  24 
he  also  that  had  received 
the  one  talent  came  and 
said,  Lord,  I  knew  thee 
that  thou  art  a  hard  man, 
reaping  where  thou  didst 
not  sow,  and  gathering 
where  thou  didst  not 
scatter :  and  I  was  afraid,  25 
and  went  away  and  hid 
thy  talent  in  the  earth  : 

2  Gr.  bondservant. 


24.  It  is  noticeable  that  our 
Lord  makes  the  man  who  had 
received  the  one  talent,  the  un- 
faithful servant,  in  order  to 
show  us  that,  though  our  means 
of  usefulness  may  be  circum- 
scribed, we'are  under  an  obliga- 
tion, none  the  less  imperious, 
faithfully  to  improve  them. 


124 


S.  MATTHEW. 


25.  25-^ 


]o,  thou  hast  thine  own. 

26  But  his  lord  answered 
and  said  unto  him,  Thou 
wicked  and  slothful  'ser- 
vant, thou  knewest  that 
I  reap  where  I  sowed  not, 
and  gather  where  I  did 

27  not  scatter  ;  thou  ought- 
est  therefore  to  have  put 
my  money  to  the  bank- 
ers, and  at  my  coming  I 
should  have  received 
back  mine  own  with  in- 

28terest.  Take  ye  away 
therefore  the  talent  from 
him,  and  give  it  unto  him 
that  hath  the  ten  talents. 

29 For  unto  every  one  that 
hath  shall  be  given,  and 
he  shall  have  abundance : 
but  from  him  that  hath 
not,  even  that  which  he 
hath  shall  be  taken  away. 

30  And  cast  ye  out  the  un- 
profitable '  servant  into 
the  outer  darkness  :  there 
shall  be  the  weeping  and 
gnashing  of  teeth. 

31  But  when  the  Son  of 
man  shall  come  in  his 
glory,  and  all  the  angels 
with  him,  then  shall  he 
sit  on  the  throne  of  his 

32  glory  :  and  before  him 
shall  be  gathered  all  the 
nations :  and  he  shall 
separate  them  one  from 
another,  as  the  shepherd 
separateth  the  sheep  from 

38  the  2  goats  :  and  he  shall 
set  the  sheep  on  his  right 
hand,  but  the  a  goats  on 

34  the  left.     Then  shall  the 

1  Gr.  bondservant.  2  Gr.  kids. 


King  say  unto   them   on 
his    right    hand,    Come, 
ye  blessed  of  my  Father, 
inherit  the  kingdom  pre- 
pared for   you   from  the 
foundation  of  the  world  : 
for  I  was  an  hungred,  and  35 
ye  gave  me  meat :  I  was 
thirsty,  and  ye  gave  me 
drink :  I  was  a  stranger, 
and  ye  took  me  in;  naked,  36 
and  ye  clothed  me  :  I  was 
sick,  and  ye  visited  me  : 
I  was  in  prison,  and  ye 
came    unto     me.       Then  37 
shall  the  righteous  answer 
him,   saying,  Lord,  when 
saw  we  thee  an  hungred, 
and  fed  thee  %  or  a  thirst, 
and  gave  thee  drink  \  And  38 
when     saw     we     thee    a 
stranger,  anc1    took    thee 
in  %  or  naked,  and  clothed 
thee?  And  when  saw  we 39 
thee  sick,  or  in  prison,  and 
came  unto  thee  \  And  the 40 
King  shall  answer  and  say 
unto  them,  Yerily  I  say 
unto  you,  Inasmuch  as  ye 
did  it  unto  one  of  these 
I  my  brethren,  even   these 
least,  ye  did  it  unto  me. 
Then   shall    he   say   also  41 
unto    them    on    the    left 
hand,  3  Depart  from  me, 
ye  cursed,  into  the  eternal 
fire  which  is  prepared  for 
the  devil  and  his  angels  : 
for  I  was  an  hungred,  and  42 
l  ye  gave  me  no  meat :    T 
I  was  thirsty,  and  ye  gave 
jihe  no   drink:    I   was  a43 
stranger,  and  ye  took  me 

3  Or,  Depart  from  me  under  a 


20.    This    language    is    to  be 
regarded  as  ironical  j  >ve  are  not 


to   suppose   that   Christ    teaches 
that  God  is  a  hard  master. 


-26.   6. 


S.  MATTHEW. 


125 


not  in ;  naked,  and  ye 
clothed  me  not ;  sick,  and 
in  prison,  and  ye  visited 

44  me  not.  Then  shall  they 
also  answer,  saying,  Lord, 
when  saw  thee  an  hungred, 
or  a  thirst,  or  a  stranger, 
or  naked,  or  sick,  or  in 
prison,      and      did      not 

45  minister  nnto  thee  ?  Then 
shall  he  answer  them, 
saying,  Yerily  I  say  nnto 
you,  Inasmuch  as  ye  did 
it  not  unto  one  of  these 
least,  ye  did  it  not  unto 

46  me.  xlnd  these  shall  go 
away  into  eternal  punish- 
ment ;  but  the  righteous 
into  eternal  life. 

26  And  it  came  to  pass, 
when  Jesus  had  finished 


45.  Our  Saviour  teaches,  by  the 
preceding  instructions,  that  a 
heart  of  kindness  and  compas- 
sion, and  a  sincere  regard  for 
the  welfare  and  happiness  of 
others,  totally  diverse  from  the 
spirit  of  unfeeling  selfishness 
which  reigns  generally  in  the 
world,  is  necessaiy  to  prepare  us 
for  heaven.  By  what  means 
past  sins  were  to  be  remitted, 
and  the  human  heart  formed  in- 
to the  new  image  which  he  thus 
describes,  was  more  fully  ex- 
plained by  his  apostles,  after  he 
had  risen.  In  fact,  in  all  our 
Saviour's  conversation  and  in- 
structions, it  seems  to  have  been 
his  design  simply  to  bring  this 
image  of  moral  excellence  to 
view,  and  to  give  it  a  permanent 
and  conspicuous  position  before 
mankind.  This  was  a  necessary 
preliminary  step.  The  way  was 
afterwards  revealed,  through  the 
writings  and  preaching  of  the 
apostles,  by  which  this  new  spir- 
itual  condition   was   to   be    at- 


all  these  words,  he  said 
unto    his    disciples,    Ye  2 
know  that  after  two  days 
the  passover  cometh,  and 
the  Son  of  man  is  deliver- 
ed   up    to    be    crucified. 
Then   were    gathered  to- 3 
gether  the  chief  priests, 
and  the  elders  of  the  peo- 
ple, unto  the  court  of  the 
high  priest,  who  was  call- 
ed Caiaphas  ;    and   they  4 
took      counsel     together 
that  they  might  take  Je- 
sus by  subtilty,  and  kill 
him.     But  they  said,  Not 5 
during  the  feast,    lest  a 
tumult  arise  among  the 
people. 

Now  when   Jesus  was  6 
in  Bethany,  in  the  house 


tained, — viz.,  by  reliance  upon 
the  death  of  Christ,  as  an  expia- 
tion for  past  sins,  and  upon  the 
power  of  the  Divine  Spirit  to 
work  the  great  change  in  the 
desires  and  tendencies  oi  the 
soul. 

46.  Eternal  punishment — eter- 
nal life.  The  same  word  is  used 
in  the  original  Greek  in  charac- 
terizing the  punishment  and  the 
life;  in  this  respect  the  present 
version  much  more  accurately 
represents  the  original  than  did 
the  Old  Version. 

CHAPTER  XXVI. 

2.  Passover  ;  a  feast  celebrated 
by  the  Jews  for  one  week,  com- 
mencing at  the  fifteenth  of  their 
month  Nisan,  which  was  early 
in  the  spring.  It  was  instituted 
to  commemorate  the  passing  over 
of  the  dwellings  of  the  Israelites 
by  the  angel  sent  to  destroy  the 
first-born  among  the  Egyptians. 
(Ex.  12:3-17.) 

6.  Bethany ;   a  small  village 


128 


S.  MATTHEW. 


26.  6~ 


7  of  Simon  the  leper,  there 
came  unto  him  a  woman 
having  '  an  alabaster 
cruse  of  exceeding  pre- 
cious ointment,  and  she 
poured  it  upon  his  head, 

8  as  he  sat  at  meat.  But 
when  the  disciples  saw 
it,  they  had  indignation, 
saying,  To  what  purpose 

9  is   this  waste  ?     For  this 
.    ointment      might      have 

been  sold  for  much,  and 
10 given  to  the  poor.  But 
Jesus  perceiving  it  said 
unto  them,  Why  trouble 
ye  the  woman  \  for  she 
hath     wrought     a    good 

11  work  upon  me.  For  ye 
have  the  poor  always 
with    you ;     but    me    ye 

12  have  not  always.  For  in 
that    she    2  poured    this 

1  Or,  a  flask 

2  Gr.  cast. 


near  Jerusalem,  where  Lazarus 
resided. 

7.  Alabaster;  a  species  of  stone 
resembling  marble.  —  Ointment  ; 
a  fragrant  oil. 

12.  According  to  the  customs 
of  the  Jews,  it  was  a  suitable 
preparation,  though  not  so  in- 
tended by  Mary. 

15.  Thirty  pieces  of  silver. 
This  sum  is  usually  estimated  at 
between  fifteen  and  twenty 
dollars.  The  value  of  money 
was,  however,  so  very  different 
then  from  what  it  now  is,  that 
it  is  impossible  to  estimate  with 
accuracy  the  real  value  of  the 
bribe.  If  labor  was  then  but  a 
penny  a  day,  (Matt.  20:  2,)— the 
word  penny  designating,  as  it 
does  in  that  case,  a  Roman  coin 
of  about  the  value  of  eighteen 
cents. — and  if  all  other  things 


ointment  upon  my  bod}r, 
she  did  it  to  prepare  me 
for  burial.  Verily  I  say  13 
unto  you,  Wheresoever 
3  this  gospel  shall  be 
preached  in  the  whole 
world,  that  also  which 
this  woman  hath  done 
shall  be  spoken  of  for  a 
memorial  of  her. 

Then  one  of  the  twelve,  14 
who  was  called  Judas  Is- 
cariot,     went    unto     the 
chief  priests,    and    said,  15 
What  are   ye   willing  to 
give   me,    and  I  will  de- 
liver him  unto  you?  And 
they  weighed    unto   him 
thirty    pieces    of    silver. 
And  from   that   time  he  16 
sought     opportunity     to 
deliver  him  unto  them. 

Now   on  the  first  clayil 

3  Or,  these  good  tidings 


were  in  proportion,  —  fifteen 
dollars,  in  those  days,  might 
have  been  equal  to  about  one 
hundred  now. 

16.  Sought  opportunity.  They 
did  not  dare  to  take  him  openly, 
by  day,  for  fear  of  the  people; 
and  at  night,  he  was  accustomed 
to  retire  to  places  which  were 
unknown  to  the  persons  whom 
they  wished  to  send  to  arrest 
him. 

17.  Unleavened  bread.  During 
the  eight  days  set  apart  for  the 
solemnities  connected  with  the 
celebration  of  the  passover, 
bread  made  without  leaven  was 
to  be  used,  in  commemoration 
of  the  haste  and  confusion  at- 
tending the  flight  from  Egypt, 
when  there  was  no  time  for  the 
proper  preparation  of  the  bread. 
(Ex.  12:33,  34.     13;  0-10. ) 


-26.  31. 


S.  MATTHEW. 


127 


of  unleavened  bread  the 
disciples  came  to  Jesus, 
saying,  Where  wilt  thou 
that  we  make  ready  for 
thee  to  eat  the  passover  % 

18  And  he  said,  Go  into  the 
city  to  such  a  man,  and 
say  unto  him,  The  *  Mas- 
ter saith,  My  time  is  at 
hand;  I  keep  the  pass- 
over  at   thy  house  with 

19  my  disciples.  And  the 
disciples  did  as  Jesus  ap- 
pointed them ;  and  they 
made  ready  the  passover. 

20  Now  when  even  was 
come,  he  was  sitting  at 
meat     with     the     twelve 

21 2  disciples  ;  and  as  they 
were  eating,  he  said, 
Verily  I  say  unto  you, 
that  one  of  you  shall  be- 

22  tray  me.  And  they  were 
exceeding  sorrowful,  and 
began  to  say  unto  him 
every  one,  Is  it  I,  Lord  % 

23  And  he  answered  and 
said,  He  that  dipped  his 
hand  with  me  in  the  dish, 
the  same  shall  betray  me. 

24  The  Son  of  man  goeth, 
even  as  it  is  written  of  him : 
but  woe  unto  that  man 
through  whom  the  Son 
of  man  is  betrayed  !  good 

1  Or,  Teacher 

2  Many  authorities,  some  ancient,  omit 
disciples. 

3  Gr.  for  him  if  that  man. 

4  Or,  a  loaf 


i     25.    Thou  hast  said  ;  it  is  so. 

28.  Of  the  covenant ;  i.  e.,  the 
new  covenant  in  the  Gospel;  for 
although  the  word  new\$  omitted 
here,  it  is  found  in  some  manu- 
scripts,  and  in    all   manuscripts 


were  it  'for  that  man  if 
he  had  not   been    born. 
And    Judas,    which    be- 25 
trayed  him,  answered  and 
said,  Is  it  I,  Rabbi  %    He 
saith  unto  him,  Thou  hast 
said.     And  as  they  were 
eating,  Jesus  took  "bread,  26 
and  blessed,    and  brake 
it ;    and  he  gave   to  the 
disciples,  and  said,  Take, 
eat;    this    is    my    body. 
And  he  took  5  a  cup,  and 
gave  thanks,  and  gave  to  27 
them,  saying,  Drink  ye  all 
of  it ;  for  this  is  my  blood 
of  6the  "covenant,  which  28 
is   shed    for    many   unto 
remission  of  sins.     But  1 29 
say  unto  you,  I  will  not 
drink  henceforth  of  this 
fruit  of    the  vine,    until 
that  day  when  I  drink  it 
new    with    you    in    my 
Father's  kingdom. 

And    when    they    had 
sung  a  hymn,  they  went 30 
out  to  the  moun  t  of  Olives. 

Then  saith  Jesus  unto  31 
them,  All  ye  shall  be 
"offended  in  me  this 
night :  for  it  is  written,  1 
will  smite  the  shepherd, 
and  the  sheep  of  the 
flock  shall  be    scattered 


5  Some    ancient   authorities  read  tht 

CM}}. 

6  Or,  the  testament 

7  Many  ancient  authorities  insert  net*. 

8  Gr.  caused  to  stumble. 


on  Luke's  account,  so  that  it 
was  probably  used —  Unto  remis- 
sion of  sins ;  release  both  from 
the  power  and  from  the  penalties 
of  sin.  This  is  the  object  of  the 
new  covenant  in  the  Gospel. 


128 


S.   MATTHEW. 


26.  31— 


82  abroad.  But  after  I  am 
raised  up,  I  will  go^  be- 
fore   you    into     Galilee. 

33  But  Peter  answered  and 
said  unto  him,  If  all  shall 
be  'offended  in  thee,  I 
will   never  be   'offended. 

34  Jesus  said  unto  him, 
Verily  I  say  unto  thee, 
that  this  night,  before 
the  cock  crow,  thou  shalt 

35  deny  me  thrice.  Peter 
saith  unto  him,  Even  if  I 
must  die  with  thee,  yet 
will  I  not  deny  thee. 
Likewise  also  said  all  the 
disciples. 

36  Then  cometh  Jesus 
with  them  unto  2a  place 
called  Gethsemane,  and 
saith  unto  his  disciples, 
Sit   ye   here,  while  I  go 

1  Gr.  Caused  to  stumble 


36.  Gethsemane;  a  garden  or 
grove  on  the  western  declivity 
of  the  Mount  of  Olives. 

37.  Sons  of  Zebedee  ;  James  and 
John. 

38.  39.  These  manifestations 
of  suffering  indicate  something 
mysterious  and  peculiar  in  the 
mental  anguish  thus  expressed. 
The  nature  of  it  is  yeiled,  in  a 
great  measure,  from  our  view; 
but  it  has  been  always  supposed 
by  tbe  Christian  church,  that 
these  are  a  part  of  those  suffer  - 
Ings  by  which  the  dying  Re- 
deemer made  expiation  for  hu- 
man  sin. 

40.  It  is  shown,  in  a  very 
striking  manner,  how  entirely 
hum  nit,  was  the  nature  with 
which  the  Divine  Word  was 
clothed,  in  becoming  flesh,  (John 
1-11.)  by  the  strong  desire  of 
the   sufferer  to    relieve  the  sense 


yonder  and  pray.  And  37 
he  took  with  him  Peter 
and  the  two  sons  of  Zebe- 
dee, and  began  to  be 
sorrowful  and  sore  trou- 
bled. Then  saith  he  unto  38 
them,  My  soul  is  exceed- 
ing sorrowful,  even  unto 
death  :  abide  ye  here,  and 
watch  with  me.  And  he 39 
went  forward  a  little,  and 
fell  on  his  face,  and 
prayed,  saying,  O  my 
Father,  if  it  be  possible, 
let  this  cup  pass  away 
from  me :  nevertheless, 
not  as  I  will,  but  as  thou 
wilt.  And  he  cometh 40 
unto  the  disciples,  and 
hndeth  them  sleeping, 
and  saith  unto  Peter, 
What,  could  ye  not  watch 

2  Gr.  an  enclosed  piece  of  ground. 


of  loneliness  and  terror  that  op- 
pressed him,  on  this  dreadful 
night,  by  the  feeling  that  friends 
were  near,  watching  against  the 
impending  danger,  though  he 
well  knew  that  it  was  a  danger 
which  there  was  no  hope  or  pos- 
sibility of  averting.  To  find,  in 
the  mere  presence  and  sympathy 
of  friends,  an  illusion  of  safety, 
which  beguiles  and  soothes  the 
heart,  while  the  reason  sees  too 
clearly  that  this  presence  and 
sympathy  can  be  of  no  real  avail, 
is  peculiarly  and  distinctively 
human.  And  when  we  consider 
thus  the  nature  of  the  support 
which  the  vigilant  interest  of  his 
friends  would  have  afforded  the 
solitary  sufferer,  a  deep  and  mel- 
ancholy meaning  is  imparted  to 
the  Lord's  gentle  reproach, 
"Gould  ye  not  watch  with  me 
one  hour  ?" 


-26.  55. 


S.   MATTHEW. 


129 


with,      me      one      hour  ? 

41  'Watch  and  pray,  that  ye 
enter  not  into  temptation : 
the  spirit  indeed  is  will- 
ing,    but    the     flesh    is 

42  weak.  Again  a  second 
time  he  went  away,  and 
prayed,  saying,  O  my 
Father,  if  this  cannot 
pass  away,  except  I 
drink  it,  thy  will  be  done. 

43  And  he  came  again  and 
found  them  sleeping,  for 
their  eyes  -were    heavy. 

44  And  he  left  them  again, 
and  went  away,  and 
prayed  a  third  time,  say- 
ing     again      the      same 

45  words.  Then  cometh  he 
to  the  disciples,  and  saith 
unto  them,  Sleep  on  now, 
and  take  your  rest :  be- 
hold, the  hour  is  at  hand, 
and  the  Son  of  man  is 
betrayed  unto  the  hands 

46  of  sinners.  Arise,  let  us 
be  going:  behold,  he  is 
at  hand  that  betray eth 
me. 

47  And  while  he  yet 
spake,  lo,  Judas,  one  of 
the  twelve,  came,  and 
with  him  a  great  multi- 
tude with  swords  and 
staves,  from  the  chief 
priests  and  elders  of  the 


1  Or,  Watch  ye,  and  pray  that  ye  enter 
not 


48.  Kiss ;  according  to  the 
customary  mode  of  salutation. 

50.  The  reading  of  the  Old 
Version  was,  wherefore  art  thou 
come;  either  reading  is  a  possi- 
ble one. 

51.  One  of 'them ;  Peter.  (John 


people.      Now    he     that  48 
betrayed  him  gave  them 
a  sign,  saying.  Whom  so -49 
ever  I  shall  kiss,  that  is 
he :      take      him.      And 
straightway  he   came    to 
Jesus,     and     said,    Hail, 
Rabbi;  and  kissed  2him. 
And  Jesus  said  unto  him,  50 
Friend,  do  that  for  which 
thou    art     come.      Then 
they  came  and  laid  hands 
on  Jesus,  and  took  him. 
And  behold,  one  of  them 51 
that     were     with     Jesus 
stretched   out  his  hand, 
and  drew  his  sword,  and 
smote  the  3  servant  of  the 
high   priest,    and   struck 
off  his  ear.     Then   saith  52 
Jesus  unto  him.  Put  up 
again  thy  sword  into  its 
place  :  for   all  they  that 
take      the     sword     shall 
perish   with    the    sword. 
Or  thinkest  thou   that  1 53 
cannot       beseech        my 
Father,  and  he  sha  il  even 
now  send  me  more  than 
twelve  legions  of  angels  % 
How    then     should     the  54 
scriptures     be    fulfilled, 
that  thus  it  must  be?     In 55 
that  hour   said  Jesus   to 
the    multitudes,    Are   ye 
come    out    as  against   a 

2  Gr.  kissed  Mm  much. 

3  Gr.  bondservant. 


18:10.)  It  is  remarkable  that 
any  of  the  disciples  of  Jesus 
should  go  armed,  though  it  was 
not  an  uncommon  practice  among 
the  Jews  in  their  clay.  Robbers 
infested  the  passes  in  the  neigh- 
borhood of  Jerusalem. 


130 


S.  MATTHEW. 


26.  55— 


robber  with  swords  and 
staves  to  seize  me  ?  I  sat 
daily  in  the  temple  teach- 
ing, and  ye  took  me  not. 

56  But  all  this  is  come  to 
pass,  that  the  scriptures 
of  the  prophets  might  be 
fulfilled.  Then  all  the 
disciples  left  him  and 
fled. 

57  And  they  that  had 
taken  Jesus  led  him  away 
to  the  liouse  of  Caiaphas 
the  high  priest,  where  the 
scribes  and  the  elders 
were  gathered    together. 

58  But  Peter  followed  him 
afar  off,  unto  the  court  of 
the  high  priest,  and  en- 
tered in,  and  sat  with  the 
officers,  to   see    the   end. 

59  Now  the  chief  priests  and 
the  whole  council  sought 
false  witness  against 
Jesus,    that    they   might 

GO  put  him  to  death;  and 
they  found  it  not,  though 
many      false      witnesses 

61  came.  But  afterward 
came  two,  and  said,  This 
man  said,  I  am  able  to 
destroy  the  'temple  of 
God,  and   to  build   it  in 

1  Or,  sanctuary :  as  in  ch.  xxiii,  35  ; 
xxvii.  5. 


57.  Were  gathered  ;  for  prelim- 
inary consultation  and  the  ex- 
amination of  the  prisoner.  The 
regular  meeting  of  the  council 
took  place  some  hours  after- 
wards, in  the  morning,  (27:1. 
Luke  22:66,)  and  was  held 
probably  in  or  adjoining  the 
temple.     (27:5.) 

60.  None  so  agreed  together 
that  they  could  found  a  convic- 
tion upon  their  testimony. 


three  days.  And  the  high  62 
priest  stood  up,  and  said 
unto  him,  Answerest  thou 
nothing  \  what  is  it  which 
these      witness      against     ■ 
thee?  But  Jesus  held  his63 
peace.      And     the    high 
i^riest  said  unto    him,   I 
adjure  thee  by  the  living 
God,    that   thou    tell   us 
whether     thou      be    the 
Christ,  the   Son   of  God. 
Jesus    saith     unto    him,  64 
Thou    hast   said :    never- 
theless  I   say  unto   you, 
Henceforth  ye   shall  see 
the  Son  of  man  sitting  at 
the  right  hand  of  power, 
and  coming  on  the  clouds 
of  heaven.  Then  the  high  65 
priest  rent  his  garments, 
saying,   He  hath  spoken 
blasphemy  :  what  further 
need    have    we    of    wit- 
nesses ?  behold,    now  ye 
have    heard      the     blas- 
X>hemy :  what  think  ye  % 
They  answered  and  said,  66 
He  is  "worthy  of  death. 
Then  did  they  spit  in  his  67 
face  and  buffet  him  :  and 
some  smote  him  3with  the 
palms  of  their  hands,  say- 

2  Or.  liable  to. 
3 'Or,  ait h  rods 


61.  This  was  a  false  interpre- 
tation put  upon  his  language,  as 
recorded  John  2  :  11).  That 
they  knew  very  well  what  the 
Saviour's  real  meaning  was,  is 
rendered  probable  from  their 
own  acknowledgment,  in  the 
next  chapter,  v.  63. 

66.  Worthy  of  death;  i.  e.,  to 
die. 

67.  They;  the  soldiers  and 
attendants  who  had  the  prisoner 
is.  chaste. 


27.  4. 


S.   MATTHEW. 


131 


esing,  Prophesy  unto  us, 
tli ) u  Christ :  who  is  he 
that  struck  thee  \ 

69  Now  Peter  was  sitting 
without  in  the  court :  and 
a  maid  came  unto  him, 
saying,  Thou  also  wast 
with  Jesus  the  Galilsean. 

70  But  he  denied  before 
them  all,  saying,  I  know 
not    what     thou    sayest. 

71  And  when  he  was  gone 
out  into  the  porch,  an- 
other maid  saw  him,  and 
saith  unto  them  that  were 
there,  This  man  also  was 
with  Jesus  the  Nazarene. 

72  And  again  he  denied  with 
an  oath,  I  know  not  the 

73  man.  And  after  a  little 
while  they  that  stood  by 
came  and  said  to  Peter, 
Of  a  truth  thou  also  art 
one  of  them ;  for  thy 
speech    bewrayeth    thee. 

74  Then  began  he  to  curse 


69.  Without;  i.  e.,  in  the 
court-yard  of  the  high  priest's 
house,  while  probably  the  ex- 
amination went  on  in  an  apart- 
ment within  the  house,  but 
opening  upon  this  court-yard. 

73.  Thy  speech.  They  meant 
that  his  provincial  dialect  be- 
trayed him  to  be  a  Galilean. 

CHAPTER  XXVII. 
2.  Pwitius  Pikite.  Thus  far 
Jesus  had  been  in  the  hands  of  the 
Jewish  authorities.  In  conquered 
countries,  the  native  tribunals 
are  generally  preserved,  though 
they  are  restricted  to  the  exercise 
of  subordinate  functions.  Thus 
the  Sanhedrim,  the  great  Jewish 


and  to  swear,  I  know  not 
the  man.  And  straight- 
way the  cock  crew.  And  75 
Peter  remembered  the 
word  which  Jesus  had 
said,  Before  the  cock 
crow,  thou  shalt  deny  me 
thrice.  And  he  went  out, 
and  wept  bitterly. 

Now  when  morning  27 
was  come,  all  the  chief 
priests  and  the  elders  of 
the  people  took  counsel 
against  Jesus  to  put  him 
to  death  :  and  they  bound  2 
him,  and  led  him  awTay, 
and  delivered  him  up  to 
Pilate  the  governor. 

Then  Judas,  which  be- 3 
trayed  him,  when  he  saw 
that  he  was  condemned, 
repented  himself,  and 
brought  back  the  thirty 
pieces  of  silver  to  the 
chief  priests  and  elders, 
saying,  I  have  sinned  in  4 


council,  before  which  Jesus  was 
first  taken,  though  they  had 
power  to  arrest  and  to  try  him, 
could  inflict  upon  him  only 
inferior  punishments.  The  in- 
stance of  Stephen,  whose  life 
was  taken  by  a  Jewish  court, 
(Acts  6  :  12-7  :  60,)  and  some 
other  cases,  have  led  some  to 
doubt  whether  the  power  to  in- 
flict capital  punishments  was  ab- 
solutely and  entirely  taken  away 
from  the  Jews.  At  any  rate,  the 
Jewish  authorities  seem  to  have 
considered  that,  in  this  case,  the 
assent  of  the  Roman  governor, 
alone,  could  sanction  crucifixion. 
(See  John  18  :  31.) 


132 


S.    MATTHEW. 


27.  t- 


that  I  betrayed  '  innocent 
blood.  But  they  said, 
What  is  that  to  us 8  see 

5  thou  to  U.  And  he  cast 
down  the  pieces  of  silver 
into  the  sanctuary,  and 
departed  ;  and  he  went 
away    and   hanged  him- 

Gself.  And  the  chief 
priests  took  the  pieces  of 
silver,  and  said,  It  is  not 
lawful  to  put  them  into 
the  2  treasury,  since  it  is 

7  the  price  of  blood.  And 
they  took  counsel,  and 
bought  with  them  the 
potters    field,     to     bury 

8  strangers  in.  Wherefore 
that  field  was  called,  The 
field  of  blood,  unto  this 

9  day.     Then  was  fulfilled 

1  Many  ancient  authorities  read  right- 
eous. 

2  Gr.  corban  as.  that  is,  sacred  treasury. 
Compare  Mark  vii.  11. 


5.  Into  the  sanctuary.  Only 
the  priests  were  allowed  to  enter 
the  in  tier  or  priests'  court.  Judas 
probably  stood  without  and 
threw  the  money  into  this  court 
or. sanctuary.  It  has  been  sup- 
posed by  some  that  the  conster- 
nation which  Judas  manifested 
when  he  saw  the  fruits  of  what 
lie  had  done,  proves  that  he  did 
not  anticipate  these  fatal  conse- 
quences, when  he  conducted  the 
officers  to  the  retreat  of  the 
Saviour.  But  this  is  by  no  means 
certain.  It  is  the  very  nature  of 
crime,  that  a  deed  should  be 
undertaken  deliberately,  and  with 
hardened  unconcern,  which, 
toJten  done,  overwhelms  the  soul 
with  remorse  and  horror. 
'  9.  The  only  passage  now 
extant  in  the  prophetical  writ-  i 
ings  of   the  Old  Testament,    to 


that  which  was  spoken 
3  by  Jeremiah  the  pro- 
phet, saying,  And  4  they 
took  the  thirty  pieces  of 
silver,  the  price  of  him 
that  was  priced,  5  whom 
certain  of  the  children  of 
Israel  did  price ;  and  10 
6  they  gave  them  for  the 
potter's  field,  as  the  Lord 
appointed  me. 

Now  Jesus  stood  before  n 
the  governor:  and  the 
governor  asked  him, 
saying,  Art  thou  the  King 
of  the  Jews  \  And  Jesus 
said  unto  him,  Thou 
sayest.  And  when  he  12 
was  accused  b}^  the  chief 
priests  and  elders,  he 
answered  nothing.     Then  13 

3  Or.  through 

4  Or,  I  took 

5  Or,  whom  they  priced  on  tJie  part  of 
the  son*  <>/  Israel 

6  Some  ancient  authorities  read  I  gave. 


which  this  allusion  can  refer,  is 
found,  not  in  Jeremiah,  but  in 
Zechariah.  (Z-ch.  11:  13,  13.) 
Many  ingenious  explanations  of 
this  difficulty  have  been  offered 
by  the  learned,  but  they  are 
merely  conjectural. 

11.  Art  thou  the  King,  &c. 
They  had  changed  the  accusa- 
tion. They  knew  that  Pilate 
would  pay  no  attention  to  the 
charge  of  blasphemy  which  they 
had  brought  against  Jesus  before 
the  Sanhedrim.  They,  therefore, 
changed  the  issue,  and  accused 
him  dow  of  treasonable  designs 
against  the  Roman  Government. 
John  (18:  33-38)  records  the 
Saviour's  triumphant  defence 
against  this  charge,  by  which 
defence  Pilate  was  satisfied  of 
his-  innocence,  though  fiually 
consenting  to  his  death. 


-27.  25. 


S.   MATTHEW. 


133 


saith    Pilate    unto    him, 
Hearest    thou    not    how 
many  things  they  witness 
14  against  thee  \  And  he  gave 
him  no  answer,  not  even 
to   one   word :    insomuch 
that    the  governor   mar- 
is veiled  greatly.     Now  at 
1  the   feast    the  governor 
was  wont  to  release  unto 
the  multitude  one  pris- 
oner, whom  they  wTould. 
16  And    they    had'  then    a 
notable    prisoner,    called 
17Barabbas.     When   there- 
fore  they  were  gathered 
together,  Pilate  said  unto 
them,  Whom  will  ye  that 
I     release      unto      you  % 
Barabbas,  or  Jesus  which 
18 is  called  Christ?    For  he 
knew  that  for  envy  they 
had    delivered    him    up. 

19  And  while  he  was  sitting 
on  the  judgement-seat,  his 
wife  sent  unto  him,  saying, 
Have  thou  nothing  to  do 
with  that  righteous  man  : 
for  I  have  suffered  many 
things  this  day  in  a  dream 

20  because  of  him.    Nowt  the 

1  Or,  a' feast 


18.  Envy ;  envy  of  his  popu- 
larity and  religious  influence 
among  the  people. 

21.  Whether  of  the  twain; 
which  of  the  two. 

24.  A  tumult.  Popular  tu- 
mults were  always  greatly 
dreadtd  by  Roman  officers. 
They  feared  not  only  the  danger 
which  they  themselves,  perso- 
nally, and  their  immediate 
administration,  incurred,  but 
also  the  displeasure  of  the  im- 


chief  priests  and  the 
elders  persuaded  the  mul- 
titudes that  they  should 
ask  for  Barabbas,  and 
destroy  Jesus.  But  the2t 
governor  answered  and 
said  unto  them,  Whether 
of  the  twain  will  ye  that 
I  release  unto  you  %  And 
they  said,  Barabbas.  Pi- 22 
late  saith  unto  them, 
What  then  shall  I  do  unto 
Jesus  which  is  called 
Christ  \  They  all  say,  Let 
him  be  crucified.  And  he  23 
said,  Why,  what  evil  hath 
he  done?  But  they  cried 
out  exceedingly,  saying, 
Let  him  be  crucified.  So  24 
when  Pilate  saw  that  he 
prevailed  nothing,  but 
rather  that  a  tumult  was 
arising,  he  took  water, 
and  washed  his  hands 
before  the  multitude,  say- 
ing, I  am  innocent  2of  the 
blood  of  this  righteous 
man:  see  ye  to  it.  And 25 
all  the  people  answered 
and  said,  His  blood  be  on 
us,  and  on  our  children. 


2  Some  ancient  authorities  read  of  this 
blood :  see  ye  &c. 


perial  government  at  Rome,  by 
which  the  rulers  of  the  provinces 
were  held  to  a  very  severe 
responsibility  for  the  preserva- 
tion of  public  order.  Pilate, 
therefore,  after  resisting  the 
popular  animosity  against  Jesus, 
till  he  found  himself  upon  the 
eve  of  a  tumult,  dared  to  go  no 
farther,  but  yielded,  though 
solemnly  protesting  against  the 
injustice  of  the  sentence  of  death, 
which  he  himself  rendered, 


134 


S.   MATTHEW. 


27.  26— 


36 Then  released  lie  unto 
them  Barabbas:  but  Jesus 
he  scourged  and  delivered 
to  be  crucified. 

27  Then  the  soldiers  of  the 
governor  took  Jesus  into 
the  '  palace,  and  gathered 
unto  him  the  whole  "band. 

28 And  they  'stripped  him, 
and  put  on  him  a  scarlet 

20  robe.  And  they  plaited 
a  crown  of  thorns  and  put 
it  upon  his  head,  and  a 
reed  in  his  right  hand  ; 
and  they  kneeled  down 
before  him,  and  mocked 
him,   saying,   Hail,   King 

30 of  the  Jews!  And  they 
spat  upon  him,  and  took 
the  reed  and  smote  him 

31  on  the  head.  And  when 
they  had  mocked  him, 
they  took  off  from  him 
the  robe,  and  put  on  him 
his  garments,  and  led  him 
away  to  crucify  him. 


1  Gr.  Pmtorium. 
t  Or,  cohort 


See  Mark  xv.  16. 


27.  Into  thex>alace ;  either  the 
tower  of  Autonia, which  adjoined 
the  temple,  and  was  used  as  a 
sort  of  barracks  for  the  Roman 
soldiers,  or  the  palace  of  Herod, 
which  had  been  converted  into 
the  residence  of  the  Roman 
governor. 

28.  A  scarlet  robe  ;  in  mockery 
of  his  claims  as  king.  One  of 
the  emblems  of  royalty  among 
the  Romans  was  a  peculiar  pur- 
ple color,  of  a  light  and  brilliant 
hue,  and  hence  sometimes  called 
scarlet.  The  word  purple  is  used 
by  .Mark  and  John. 

32.  Siinon ;  very  probably 
known  as  a  friend  of  Jesus.  At 
first,     Jesus    himself    bore    the 


And  as  they  came  out,  32 
they  found  a  man  of  Gy- 
rene,   Simon    by    name: 
him    they  'compelled   to 
go  with    them,    that    he 
might  bear  his  cross.  And  33 
when     they    wTere    come 
unto  a  place  called  Gol- 
gotha, that  is  to  say,  The 
place  of  a  skull,  they  gave  34 
him  wine  to  drink  min- 
gled with  gall :  and  when 
he  had  tasted  it,  he  would 
not    drink.'     And    when 35 
they  had  crucified  him, 
they  parted  his  garments 
among  them,  casting  lots: 
and  they  sat  and  watched  36 
him  there.     And  they  set  37 
up  over  his  head  his  ac- 
cusation .written,  this  is 

JE8TTS    THE    KING    OF  THE 

jews.      Then    are    there  38 
crucified    with    him    two 
robbers,  one  on  the  right 
hand,  and  one  on  the  left. 


3  Some  ancient  authorities  read  clothed. 

4  Gr.  impressed. 


cross.  (John  19  :  17.)  Why  they 
compelled  this  stranger  to  re- 
lieve him  does  not  appear, — un- 
less we  suppose  that  Jesus  was 
so  exhausted  with  his  sufferings, 
that  he  could  bear  the  heavy 
burden  no  farther. 

34.  Mark  says,  wine  mingled 
with  myrrh,  but  the  difference 
is  purely  verbal.  Probably  this 
drink  was  offered  to  Christ  by 
.some  more  merciful  than  the 
rest,  to  stupefy  him,  and  so 
deaden  the  pain. 

3G.  They  watched  him  ;  to  pre- 
vent his  being  released  by  his 
friends. 

38.  Two  robbers  ;  a  much  better 
representation    of    the    original 


•YtfE  PARABLE 
;    uc  \JUMERCIFUL  Spr.    V  ^ 

11/1   ^  .V.    •      "-All 


—27.  52. 


S.   MATTHEW. 


137 


39  And  they  that  passed  by 
railed   on  him,    wagging 

40  their  heads,  and  saying, 
Thou  that  destroyed  the 
'temple,  and  buildest  it 
in  three  days,  save  thy- 
self :  if  thou  art  the  Son 
of  God,  come  down  from 

41  the  cross.  In  like  man- 
ner also  the  chief  priests 
mocking  him,  with  the 
scribes  and   elders,  said, 

42  He  saved  others  ;  "himself 
he  cannot  save.  He  is  the 
King  of  Israel ;  let  him 
now  come  down  from  the 
cross,  and  we  will  believe 

43  on  him.  He  trusteth  on 
God  ;  let  him  deliver  him 
now,  if  he  desire th  him  : 
for  he  said,  I  am  the  Son 

44 of  God.  And  the  robbers 
also  that  were  crucified 
with  him  cast  upon  him 
the  same  reproach. 

45  Now  from  the  sixth 
hour  there  was  darkness 
over  all  the  3land  until  the 

1  Or,  sanctuary 

2  Or,  can  he  not  save  himself? 

3  Or,  earth 

4  Or,  why  didst  thou  forsake  me  ? 

5  Many  ancient  authorities  add  And 


than  the  word  thieves  of  the  Old 
Version.  They  were  probably 
members  of  some  of  the  maraud- 
ing bands  of  brigands,  which 
infested  Palestine  at  the  time  of 
Christ. 

42.  He  saved  others;  by  his 
miracles  of  healing. 

45.  The  ninth  hour  ;  about  the 
middle  of  the  afternoon. 

46.  Eli,  &c. ;  Hebrew  words. 

47.  Either  misled  by  the 
sound,  and  not  understanding 
the  Hebrew  tongue,  or  purpose- 


ninth   hour.     And  about  4^ 
the  ninth  hour  Jesus  cried 
with  a  loud  voice,  saying, 
Eli,    Eli,    lama     sabach- 
thani  ?   that  is,  My  God, 
my  God,  4why  hast  thou 
forsaken  me?     And  some 47 
of  them  that  stood  there, 
when  they  heard  it,  said, 
This  man  calleth  Elijah. 
And   straightway  one  of  48 
them    ran,    and    took    a 
sponge,  and  filled  it  with 
vinegar,   and    put    it    on 
a  reed,  and  gave  him  to 
drink.  And  the  rest  said,  49 
Let  be  ;  let  us  see  whether 
Elijah    cometh     to    save 
him.5    And    Jesus   cried 50 
again  with  a  loud  voice, 
and  yielded  up  his  spirit. 
And  behold,   the  veil  of  51 
the   'temple  was  rent  in 
twain  from  the  top  to  the 
bottom ;    and    the   earth 
did  quake  ;  and  the  rocks 
wrere  rent ;  and  the  tombs  5v 
were  opened ;  and  many 

another  took  a  spear  and  pierced  his  side, 
and  there  came  out  water  and  blood.  See 
John  xis.  34. 


ly  misinterpreting  his  words,  in 
derision. 

50.  And  Jesus  cried  again  with 
a  loud  voice;  saying,  ."It  is 
finished," — a  shout  of  exultation 
and  victory,  not  the  expiring 
cry  of  pain. — Yielded  up  his  spir- 
it;  died. 

51.  The  veil  was  rent ;  in  token 
of  the  final  abrogation  of  the 
sacred  solemnities  which  that 
veil  had  concealed,  by  the  con- 
summation of  the  great  sacrifice 
for  sin,  which  they  had  fore- 
shadowed. , 


138 


S.   MATTHEW. 


27.  52^ 


bodies  of  the  saints  that 
had    fallen    asleep    were 

53  raised  ;  and  coming  forth 
out  of  the  tombs  after  his 
resurrection  they  entered 
into  the  holy  city  and  ap- 

54peared  unto  many.  Now 
the  centurion,  and  they 
that  were  with  him  watch- 
ing Jesus,  when  they  saw 
the  earthquake,  and  the 
things  that  were  done, 
feared  exceedingly,  say- 
ing, Truly  this  was  xthe 

55  Son  of  God.  And  many 
women  were  there  behold- 
ing from  afar,  which  had 
followed  Jesus  from  Gali- 
lee, ministering  unto  him: 

56  among  whom  was  Mary 
Magdalene,  and  Mary  the 
mother  of  a  James  and 
Joses,  and  the  mother  of 
the  sons  of  Zebedee. 

.57  And  when  even  was 
come,  there  came  a  rich 
man  from  '  Arimathsea, 
named  Joseph,  who  also 
himself  was  Jesus'  disci- 

58 pie:  this  man  went  to 
Pilate,  and  asked  for  the 
body  of  Jesus.     Then  Pi- 

1  Or,  a  son  of  God 


53.    The  holy  city;  Jerusalem. 

55.  Followed  Jesus  from  Gali- 
lee ;  that  is,  had  been  his  com- 
panions on  his  last  journey  to 
Jerusalem. 

56.  James.  This  was  James 
Burnamed  the  less. — Sons  of  Zebe- 
dee; James  the  greater  and  John. 
Their  mother  is  called  Salome, 
in  Mark  15  :40. 

57.  Joseph.  He  was  a  mem- 
ber of  the  coiwcil  by  which  Je- 


late  commanded  it  to  be 
given  up.     And  Joseph  59 
took  the  body,  and  wrap- 
ped it  in  a  clean   linen 
cloth,  and  laid  it  in  his  60 
own  new  tomb,  which  he 
had    hewn    out    in    the 
rock  :    and  he    rolled    a 
great  stone  to  the  door  of 
the  tomb,  and  departed. 
And    Mary      Magdalene  61 
was  there,  and  the  other 
Mary,  sitting  over  against 
the  sepulchre. 

Now  on  the  morrow,  62 
which  is  the  day  after  the 
Preparation,  the  chief 
priests  and  the  Pharisees 
were  gathered  together 
unto  Pilate,  saying,  Sir,  63 
wo  remember  that  that 
deceiver  said,  while  he 
was  yet  alive,  After  three 
days  I  rise  again.  Com-  64 
mand  therefore  that  the 
sepulchre  be  made  sure 
until  the  third  day,  lest 
haply  his  disciples  come 
and  steal  him  away,  and 
say  unto  the  people,  He 
is  risen  from  the  dead : 
and  the  last  error  will  be 


sus  had  been  condemned ;  al- 
though he  had  himself  opposed 
his  condemnation.  (Luke  23  : 
50,  51.) 

61.  The  other  Mary  ;  the  moth- 
er of  James  and  Joses. 

63.  This  indicates  that  they 
had  understood  what  Jesus 
meant,  by  the  language  record- 
ed in  John  2  :  19j  on  which  they 
founded  their  false  accusation  of 
blasphemy.   (Matt.  26  :  61.) 


-28.  8. 


S.   MATTHEW. 


139 


65  worse  than  the  first.  Pi- 
late said  unto  them,  *  Ye 
have  a  guard :  go  your 
way,  2  make  it  as  sure  as 

66  ye  can.  So  they  went, 
and  made  the  sepulchre 
sure,    sealing   the   stone, 

!     the    guard    being    with 

them. 
28  Kow  late  on  the  sab- 
bath day,  as  it  began  to 
dawn  toward  the  first 
day  of  the  week,  came 
Mary  Magdalene  and  the 
other    Mary    to    see   the 

2  sepulchre.  And  behold, 
there  was  a  great  earth- 
quake ;  for  an  angel  of 
the  Lord  descended  from 
heaven,  and  came  and 
rolled    away    the    stone, 

8  and  sat  upon  it.     His  ap- 


1  Or,  Take  a  guard 

2  Gr.  make  it  sure,  as  ■ 


know. 


66.  They  little  thought  that 
by  these  precautions  they  were 
only  taking  measures  for  put- 
ting beyond  question  the  reality 
of  the  subsequent  resurrection. 

CHAPTER  XXVIII. 

1.  As  it  began  to  dawn ;  that 
is,  as  it  was  growing  light,  for 
Mark  says  that  it  was  about  sun- 
rise,— unless,  in  fact,  there  were 
two  several  parties  to  the  sepul- 
chre, as  has  sometimes  been 
supposed.  There  were  several 
others  besides  the  two  named 
here,  who  visited  the  sepulchre. 
(Luke  24:10.)  They  went  to 
anoint  the  body.  They  had 
never  understood  the  predic- 
tions which  the  Saviour  had  ut- 
tered respecting  his  resurrection. 

2.  There  was ;  that  is,  there 
was  before  they  came;  for  the 
other  evangelists  say  that  they 
found  the  stone  rolled  away. 


pearance    was    as    light- 
ning,   and    his    raiment 
white  as  snow:    and  for 4 
fear  of  him  the  watchers 
did  quake,  and  became  as 
dead  men.     And  the  an-  5 
gel  answered  and  said  un- 
to the  women,   Fear  not 
ye:   for  I  know  that  ye 
seek  Jesus,    which   hath 
been  crucified.     He  is  not  3 
here ;     for    he    is    risen, 
even  as  he  said-     Come, 
seethe  place  3 where  the 
Lord  lay.     And  go  quick-  7 
ly,  and  tell  his  disciples, 
He    is     risen    from     the 
dead  ;    and  lo,  he  goeth 
before  you  into  Galilee  ; 
there   shall   ye   see  him : 
lo,  I  have  told  you.    And  9 
they    departed    quickly 

1  Many  ancient  authorities  read  wheri 
he  lay. 


4.  The  w atelier s ;  the  watch 
mentioned  27 :  66. 

6.  The  Lord.  This  form  of 
expression  seems  to  imply  that 
the  angels  recognized  Jesus  as 
their  Lord,  as  well  as  the  Lord 
of  the  disciples. 

8.  There  is  a  very  remarkable 
diversity  in  the  accounts  given 
by  the  several  evangelists  of  the 
circumstances  attending  the  an- 
nouncement to  the  disciples  of 
the  Savior's  resurrection — a  di- 
versity extremely  perplexing  to 
those  who  cannot  trust  the  sa- 
cred writers  any  further  than 
they  can  scrutinize  and  prove 
their  testimony.  (Compare  Matt. 
28:1.  Mark  16:1-8.  Luke 
24:1-12.  John  20:1-18.)  Many 
ingenious  attempts  have  been 
made  to  harmonize  these  ac- 
counts, and  to  combine  them,  by 
means  of  conjectural  emenda- 
tions  and    additions,    into   one 


140 


S.   MATTHEW. 


28.  8— 


from  the  tomb  with  fear 
and  great  joy,  and  ran  to 
bring  his  disciples  word. 
9 And  behold,  Jesus  met 
them,  saying,  All  hail. 
And  they  came  and  took 
hold  of  his  feet,  and  wor- 

10  shipped  him.  Then  saith 
Jesus  unto  them,  Fear 
not :  go  tell  my  brethren 
that  they  depart  into 
Galilee,  and  there  shall 
they  see  me. 

11  Now  while  they  were 
going,  behold,  some  of 
the  guard  came  into  the 
city,  and  told  unto  the 
chief  priests  all  the 
things  that  were  come  to 

12  pass.  And  when  they 
were  assembled  with  the 
elders,  and  had  taken 
counsel,  they  gave  large 
money  unto  the  soldiers, 

13  saying,  Say  ye,  His  dis- 

1  Or,  come  to  a  hearing  before  the  gov- 


self -consistent  narrative.  The 
only  result,  however,  of  these 
efforts  is  to  show  that  the  ac- 
counts are  not  irreconcilable. 
Unbelief  does  not  feel  itself  an- 
swered by  them,  and  is  not 
silenced;  and  faith,  having  other 
ground  to  rest  upon,  which  is  of 
the  most  solid  character,  pre- 
fers, in  regard  to  such  difficul- 
ties, to  wait  for  future  and  com- 
plete solutions,  rather  than  to 
rely  upon  explanations  that  can 
never  be  more  than  hypotheti- 
cal.    See  note  on  John  20:  18. 

14.  The  governor's  ;  Pilate's. — 
Mid  you  of  care  ;  not  merely  as 
in  the  Old  Version,  secure  you, 
but  relieve  you  of  all  perplexity 
and  trouble. 


ciples  came  by  night,  and 
stole  him  away  while  we 
slept.  And  if  this  'come  14 
to  the  governor' s  ears,  we 
will  persuade  him,  and 
rid  you  of  care.  So  they  15 
took  the  money,  and  did 
as  they  were  taught :  and 
this  saying  was  spread 
abroad  among  the  Jews, 
and  continuetJt  until  this 
day. 

But    the    eleven    dis-16 
ciples  went  into  Galilee, 
unto  the  mountain  where 
Jesus       had      appointed 
them.      And   when   they  17 
saw      him,      they      wor- 
shipped Mm:  but  some 
doubted.       And      Jesus  18 
came  to  them  and  spake 
unto   them,    saying,    All 
authority  hath  been  given 
unto  me  in  heaven  and 
on  earth.     Go  ye  there- 19 


16.  Into  Galilee.  Jesus  had 
several  other  interviews  with  his 
disciples,  both  in  Galilee  and  in 
the  vicinity  of  Jerusalem,  as  is 
related  by  the  other  evangelists. 
—  Unto  the  mountain  ;  into  a  se- 
cluded place  among  the  moun- 
tains. 

17.  Some  doubted.  Thomas 
was  one  who  doubted.  He  was 
uncertain  whether  it  was  really 
Jesus  in  bodily  presence,  or  an 
apparition. 

19.  And  make  disciples  of  all 
the  nations.  The  meaning  of  this 
commission  is,  first,  that  Chris- 
tians are  to  go  into  all  na- 
tions, endeavoring  to  make  dis- 
ciples or  pupils  of  the  Lord 
Jesus  Christ ;  these  disciples  are 


-28.  20. 


S.   MATTHEW. 


141 


fore,  and  make  disciples 
of  all  the  nations,  baptiz- 
ing them  into  the  name 
of  the  Father  and  of  the 
Son  and  of  the  Holy 
20  Ghost :  teaching  them  to 

1  Gr.  all  the  days. 

not  merely  to  be  baptized,  with 
the  use  of  the  formula,  in  the 
name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost,  but 
by  baptism  are  to  be  brought 
into  fellowship  with  and  alle- 
giance to  the  Father,  Son  and 
Spirit;  finally,  having  thus  ac- 
cepted Christ  as  their  Master, 
and   consecrated  themselves   to 


observe  all  things  what- 
soever I  commanded  yon : 
and  lo,  I  am  with  you 
alway,  even  2unto  the 
end  of  the  world. 

2  Or,  the  consummation  of  the  age 


God  the  Father,  the  Son  and  the 
Spirit,  they  will  be  ready  to 
learn  Christ's  commandments. 
It  is  generally  true  that  no  one 
is  prepared  to  understand 
Christ's  teaching  until  he  has 
become  as  a  little  child  in  his 
desire  to  learn  of  Christ,  and  to 
be  filled  with  the  spirit  of 
Christ. 


THE    GOSPEL    ACCORDING    TO 

ST.    MARK. 


A  certain  disciple,  by  the  name  of  Mark,  is  several  times  alluded 
to  in  the  book  of  the  Acts,  and  in  the  Epistles.  It  was  to  his 
mother's  house  that  Peter  went,  on  the  night  when  he  was  de- 
livered from  prison  by  the  angel,  and  where  Rhoda  came  to  the 
door  to  hearken  when  he  knocked.  (Acts  12: 12-17.)  The  cir- 
cumstances of  this  case  indicate  that  his  mother  was,  at  that 
time,  an  ardent,  decided,  and  prominent  friend  of  the  Chris- 
tians. In  Acts  12:  25,  we  are  told  that  Barnabas  and  Paul  took 
this  Mark  or  John  with  them,  when  they  left  Jerusalem  to  go  to 
Antioch;  and  that  he  set  out  with  them  afterwards  from 
Antioch,  to  accompany  them  on  their  excursion  through  Asia 
Minor.  (Acts  13:5.)  At  Pamphylia,  however,  he  left  them, 
and  returned  to  Jerusalem,  (13:13;)  for  what  reason  it  is  not 
stated ;  but  we  learn  that  Paul  was  very  much  dissajtisfied  with 
him  on  this  account,  for  he  refused,  very  strenuously,  to  be 
associated  with  him  in  another  such  an  enterprise.  (15:  36-40.) 
They  were,  however,  afterwards  reconciled  to  each  other ;  for, 
when  Paul  was  a  prisoner  at  Rome,  he  sent  for  Mark  to  come  to 
him  there,  with  Timothy,— speaking  of  him  with  an  expression 
of  confidence  in  his  ministry.  (2  Tim.  4:  11.)  And,  afterwards, 
Paul  alludes  to  him  repeatedly,  as  being  with  him  at  Rome. 
(Col.  4:10.  Phil.  24.)  This  individual  is,  undoubtedly,  the 
same  with  the  author  of  the  Gospel  before  us. 

John  is  a  Hebrew  name;  Marl,  or  Marcus,  is  Roman.  It  was  cus- 
tomary for  those  Jews  who  had  much  intercourse  with  Greeks 
and  Romans,  to  assume  Greek  or  Roman  names;  as  Saul,  He- 
brew; Paul,  or  Paulus,  Roman;  Simon,  Hebrew;  Peter,  or 
Petros,  Greek. 

This  Gospel  is  more  brief  and  condensed  than  the  others,  and  has, 
in  some  respects,  the  appearance  of  an  abridgment,  or  compila- 
tion, from  Matthew  and  Luke.  It  omits  many  things  which 
might  be  supposed  to  be  of  particular  interest  to  the  Jews,  such 
as  the  genealogy  and  the  childhood  of  Jesus,  quotations  from 
the  prophets,  &c. ;  and  it  inserts  occasionally  explanations  of 
Jewish  manners  and  customs,  as  if  it  were  written  for  circulation 
among  a  foreign  people.     As  Mark  went  to  Rome,  and  spent 


S.  MARK. 


143 


some  time  there,  it  has  been  supposed  that  his  work  was  written 
there,  and  intended  for  that  people. 
Some  of  the  early  Christian  writers  say  that  Mark  was  associated 
with  the  apostle  Peter,  in  many  of  his  travels  and  labors;  and 
that  this  Gospel  was  written  under  Peter's  supervision  and  sanc- 
tion. There  seems  to  be  nothing  in  the  New  Testament  to  con- 
firm this  idea,  except  that  Peter  once  alludes  to  Mark,  (1  Pet. 
5: 13,)  calling  him  a  son;  meaning,  probably,  a  convert  through 
his  instrumentality. 


The  beginning  of  the 
gospel  of  Jesus  Christ, 
'the  Son  of  God. 

Even  as  it  is  written  2in 
Isaiah  the  prophet, 

Behold,     I    send    my 
messenger  before  thy 
face, 
Who  shall  prepare  thy 
way; 

1  Some    ancient    authorities  omit  the 
Bon,  of  God.     ' 


CHAPTER  I. 

1.  The  new  dispensation  was 
considered  as  commencing  in 
the  preaching  of  John  the  Bap- 
tist. The  law  and  the  prophets 
were  until  John.     (Luke  16 :  16.) 

3.  Make  ye  ready  the  way  of 
the  Lord,  make  his  paths  straight. 
This  prediction  is  quoted  in  all 
the  four  Gospels,  showing  that 
it  was  regarded  as  a  great  out- 
standing one,  and  the  predicted 
forerunner  as  the  connecting  link 
between  the  old  and  the  new 
economies.  Like  the  great  ones 
of  the  earth,  the  Prince  of  peace 
was  to  have  his  immediate  ap- 
proach proclaimed  and  his  way 
prepared ;  and  the  call  here — 
taking  it  generally — is  a  call  to 
put  out  of  the  way  whatever 
would  obstruct  his  progress  and 
hiuder  his  complete  triumph, 
whether  those  hindrances  were 
public  or  personal,  outward  or 


The  voice  of  one  cry-  3 
ing    in    the    wilder- 
ness, 

Make    ye    ready    the 
way  of  the  Lord, 
Make    his    paths 
straight ; 
John  came,  who  baptized  4 
in     the    wilderness    and 
preached  the  baptism  of 

2  Some  ancient  authorities  read  in  the 
prophets. 


inward.  Levelling  and  smooth- 
ing are  here  the  obvious  figures 
whose  sense  is  conveyed  in  the 
first  words  of  the  proclamation, 
"Make  ye  ready  the  way  of  the 
Lord.'1''  The  idea  is  that  every 
obstruction  shall  be  so  removed 
as  to  reveal  to  the  whole  world 
the  salvation  of  God  in  him 
whose  name  is  the  "Saviour." 

4.  Baptism  of  rej^entance  ;  that 
is,  baptism  as  a  public  pledge 
and  profession  of  repentance. 
There  is  a  peculiar  appropriate- 
ness in  the  application  of  water 
as  a  symbol  of  inward  purifica- 
tion; but  the  real  value  of  the 
rite  consists  in  its  being  the 
form  by  which  the  convert,  in  a 
public  and  solemn  manner,  calls 
upon  his  fellow-men  to  witness 
that  he  abandons  his  sins  and 
returns  to  God.  Baptism  has  no 
efficacy  in  itself.  It  is  simply 
the  public  profession  of  a  princi- 


144 


S.   MARK. 


1. 


repentance  unto  remis- 
5sion  of  sins.  And  there 
went  out  unto  him  all  the 
country  of  Judaea,  and 
all  they  of  Jerusalem  ; 
and  they  were  baptized 
of  him  in  the  river 
Jordan,  confessing  their 
6  sins.  And  John  was 
clothed  with  camel' s  hair, 
and  had  a  leathern  girdle 
about  his  loins,  and  did 
eat  locusts  and  wild 
7 honey.  And  he  preached, 
saying,  .  There  cometh 
after  me  he  that  is 
mightier  than  I,  the 
latchet  of  whose  shoes  I 
am  not  'worthy  to  stoop 

8  down  and  unloose.  I 
baptized  you  "with  water; 
but  he  shall  baptize  you 
2with  the  3Holy  Ghost. 

9  And  it  came  to  pass  in 
those  days,  that  Jesus 
came  from  Nazareth  of 
Galilee,  and  was  baptized 
of  John  *in  the  Jordan. 

10  And  straightway  coming 
up  out  of  the  water,  he 
saw  the  heavens  rent 
asunder,  and  the  Spirit 
as     a     dove     descending 

1  Gr.  sufficient. 

2  Or,  in 


pie  by  a  symbolical  act,  instead 
of  by  words. 

6.  The  ordinary  food  and 
clothing  of  the  more  destitute 
classes  of  society. 

9.  Nazareth  ;  a  village  situated 
back  among  the  hills,  at  a  dis- 
tance from  the  lake.  It  was  the 
place  where  his  parents  resided. 
It  would  seem  that  he  remained 


upon  him:    and  a  voice n 
came  out  of  the  heavens, 
Thou  art  my  beloved  Son, 
in  thee  I  am  well  pleased. 

An d  sfcra igh t way  t b e  12 
Spirit  drive th  him  forth 
into  the  wilderness.  And  13 
he  was  in  the  wilderness 
forty  days  tempted  of 
Satan  ;  and  he  was  with 
the  wild  beasts  ;  and  the 
angels  ministered  unto 
him . 

Now  after  that  John  14 
was  delivered  up,  Jesus 
came  into  Galilee,  preach- 
ing the  gospel  of  God. 
and  saying,  The  time  is  15 
fulfilled,  and  the  king- 
dom of  God  is  at  hand : 
repent  ye,  and  believe  in 
the  gospel. 

And  passing  along  by  16 
the  sea  of  Galilee,  he 
saw  Simon  and  Andrew 
the  brother  of  Simon 
casting  a  net  in  the  sea  : 
for  they  were  fishers. 
And  Jesus  said  unto  17 
them,  Come  ye  after  me, 
and  I  will  make  you  to 
become  fishers  of  men. 
And     straightway     they  18 

3  Or.  Holy  Spirit:  and  so  throughout 
this  liook. 

4  Gr.  into. 


at  home  with  them  until  this 
time. 

12.  Drirrth  him;  that  is,  influ- 
enced him  to  go. 

1:!.  Ministered  unto  him;  at- 
tended upon  him, — to  supply  his 
wants,  and  to  restore  his  strength 
and  spirits  after  the  temptation. 

15.  Thi  time-:  that  is.  (he 
time  predicted  by  the  prophets. 


— 1.  29. 


S.  MARK. 


145 


left    the    nets,    and    fol- 

19  lowed  him.  And  going 
on  a  little  further,  he  saw 
James  the  son  of  Zebe- 
dee,  and  John  his  bro- 
ther, who  also  were  in 
the    boat    mending    the 

20  nets.  And  straightway 
he  called  them  :  and  they 
left  their  father  Zebedee 
in  the  boat  with  the 
hired  servants,  and  went 
after  him. 

21  And  they  go  into 
Capernaum  ;  and  straight- 
way on  the  sabbath  day 
he  entered  into  the  syna- 

22gogue  and  taught.  And 
they  were  astonished  at 
his  teaching :  for  he 
taught  them  as  having 
authority,  and  not  as  the 

23  scribes.  And  straight- 
way there  was  in  their 
synagogue    a    man  with 

24  an  unclean  spirit ;  and 
he    cried     out,     saying, 

1  Or,  it 

2  Or,  convulsing 

3  Some  ancient  authorities  read  when 

19.  James  and  John  were 
afterwards  very  prominent 
among  the  apostles.  Peter, 
James,  and  John  are  often  al- 
luded to,  as  the  special  friends 
and  companions  of  the  Savior. 
John  wrote  the  Gospel  which  is 
called  by  his  name.  James  was 
beheaded  by  one  of  the  Herod s. 
(Acts  12  :  1,  2.)  There  was 
another  James  among  the 
twelve. 

20.  Hired  servants.  This 
shows  that  they  were  not  very 
poor,  as  is  often  supposed.  The 
disciples  returned  to  their  home 
again  after  this,  and  Jesus  with 
them  as  their  guest,  v.  29 ;  comp. 

6* 


What  have  we  to  do  with 
thee,  thou  Jesus  of 
Nazareth  ?  art  thou  come 
to  destroy  us  ?  I  know 
thee  who  thou  art,  the 
Holy  One  of  God.  And  25 
Jesus  rebuked  '  him,,  say- 
ing, Hold  thy  peace,  and 
come  out  of  him.  And  26 
the  unclean  spirit,  2  tear- 
ing him  and  crying  with 
a  loud  voice,  came  out  of 
him.  And  they  were  all  27 
amazed,  insomuch  that 
they  questioned  among 
themselves,  saying, What 
is  this?  a  new  teaching! 
with  authority  he  com- 
mandeth  even  the  un- 
clean spirits,  and  they 
obey  him.  And  the  re- 28 
port  of  him  went  out 
straightway  everywhere 
into  all  the  region  of 
Galilee  round  about. 

And  straightway,  "when  29 
they  were   come   out    of 

he  ivas  come  out  of  the  synagogue,  he  came 
&c. 


also  v.  35  and  36,  which  show 
that  Jesus  spent  the  night  in 
their  dwelling. — It  is  remark- 
able that,  after  the  series  of  ex- 
citing scenes  to  which  these  dis- 
ciples were  now  introduced  had 
been  brought  to  a  close  by  the 
crucifixion  of  their  Master,  we 
find  them  again  returning  to 
their  early  home,  and  to  their 
wonted  occupations,  (John  21  : 
1-14,)  though  only  for  a  short 
time. 

21 .  Capernaum  ;  a  port  on  the 
lake. 

23.  A  man  with  an  unclean 
spirit;  a  demoniac. 

26.  Tearing  him;  producing 
violent  convulsions. 


146 


S.  MARK. 


1.29— 


the  synagogue,  they  came 
into  the  house  of  Simon 
and  Andrew,  with  James 
30'.indJohn.  Now  Simon's 
wife's  mother  lay  sick  of 
a  fever ;  and  straightway 

31  they  tell  him  of  her  :  and 
he  came  and  took  her  by 
the  hand,  and  raised  her 
up  ;  and  the  fever  left 
her,  and  she  ministered 
unto  them. 

32  And  at  even,  when  the 
sun  did  set,  they  brought 
unto  him  all  that  were 
sick,  and  them  that  were 
1  possessed    with   devils. 

33  And  all  the  city  was 
gathered  together  at  the 

34  door.  And  he  healed 
many  that  were  sick  with 
divers  diseases,  and  cast 
out  many  2  devils  ;  and 
he  suffered  not  the  2  devils 
to  speak,  because  they 
knew  him.3 

35  And  in  the  morning,  a 
great  while  before  day, 

1  Or,  demoniacs 

2  Gr.  demons. 

3  Many  ancient  authorities  add  to  be 


he  rose  up  and  went  out, 
and  departed  into  a  des- 
ert place,  and  there  pray- 
ed.      And     Simon     and  36 
they  that  were  with  him 
followed  after  him  ;  and  37 
they  found  him,  and  say 
unto  him,  All  are  seeking 
thee.     And  he  saith  unto  38 
them,  Let  us  go  elsewrhere 
into  the  next  towns,  that 
I  may  preach  there  also  ; 
for   to    this   end   came   I 
forth.     And  he  w^ent  into  39 
their  synagogues  through- 
out all  Galilee,  preaching 
and  casting  out 2  devils 

And  there  cometh  to 40 
him  a  leper,  beseeching 
him,  4  and  kneeling  down 
to  him,  and  saying  unto 
him,  If  thou  wilt,  thou 
canst  make  me  clean. 
And  being  moved  with 41 
compassion,  he  stretched 
forth  his  hand,  and 
touched  him,  and  saith 
unto     bim,    I    will ;     be 

Christ    See  Luke  iv.  41. 

4  Some  ancient  authorities  omit  and 
kneeling  doivn  to  him. 


31.  Ministered  unto  them; 
waited  upon  them  as  guests. 

32.  When  the  sun  did  set.  The 
fame  of  the  miracle  performed 
in  the  synagogue,  and  of  that  at 
the  house  of  Simon,  produced 
great  public  excitement;  but  as 
it  was  the  Sabbath,  the  people 
would  not  bring  other  sick 
persons  to  be  healed  until  the 
sun  went  down,  and  the  Sabbath 
had  come  to  a  close. 

34.  Tney  knew  that  he  was 
the  Messiah.  Jesus  often  en- 
deavored to  moderate  the  public 
excitement,    by   restraining    the 


desire  of  those  who  had  been 
the  subjects  of  his  most  aston- 
ishing miracles,  to  proclaim 
them  to  others. — Because  they 
Tcneio  him.  It  is  remark  able  that 
the  demoniacs  seemed  always 
to  recognize  Jesus  as  the  Mes- 
siah. 

35.  Went  out ;  that  is,  out  of 
Simon's  house,  where  he  had 
spent  the  night. 

38.  Let  us  go,  &c. ;  meaning 
that  they  would  not  go  back 
into  Capernaum,  but  into  some 
of  the  other  towns. 

40.  Make  me  clean  ;  heal  me. 


—2.3. 


S.  MARK. 


147 


42  thou  made  clean.  And 
straightway  the  leprosy 
departed  from  him,  and 

43  he  was  made  clean.  And 
he  '  strictly  charged  him, 
and  straightway  sent  him 

44  out,  and  saith  unto  him, 
See  thou  say  nothing  to 
any  man:  but  go  thy 
way,  shew  thyself  to  the 
priest,  and  offer  for  thy 
cleansing  the  things 
which  Moses  command- 
ed, for  a  testimony  unto 

45  them.  But  he  went  out, 
and  began  to  publish  it 
much,  and  to  spread 
abroad  the  2  matter,  inso- 

1  Or,  sternly 

2  Gr.  word. 

3  Gr.  he. 


much  that  8  Jesus  could 
no  more  openly  enter  in- 
to 4  a  city,  but  was  with- 
out in  desert  places  :  and 
they  came  to  him  from 
every  quarter. 

And  when  he  entered  2 
again     into     Capernaum 
after  some  days,  it  was 
noised  that  he  was  6in  the 
house.     And  many  were  2 
gathered  together,  so  that 
there  was  no  longer  room 
for  them,   no,    not  even 
about  the  door :   and  he 
sx)ake     the    word     unto 
them.     And   they   come,  3 
bringing  unto  him  a  man 


4  Or,  the  city 

5  Or,  at  home 


44.  For  a  testimony  unto  them. 
The  law  required  that,  when  a 
leper  supposed  himself  healed, 
he  should  report  himself  to  the 
priest,  in  order  that  the  reality 
of  the  cure  might  be  ascertained, 
and  certain  ceremonies  per- 
formed, by  which  he  was  to  be 
released  from  the  restrictions  of 
ceremonial  uncleanness.  The 
leprosy  was  a  very  inveterate 
and  terrible  disease;  and  every 
precaution  was  taken  to  prevent 
its  spread.  The  point  of  interest 
in  this  case  seems  to  be,  that  the 
person  healed  was  a  leper.  It 
appears  to  have  been  the  first 
case  of  the  kind  which  had  oc- 
curred; and  hence  the  great  ex- 
citement which  it  occasioned. 

45.  Gould  no  more  openly  enter, 
&c.  It  was  to  prevent  the  evils 
arising  from  such  wide-spread 
and  high  excitement,  that  Jesus 
often  charged  those  whose  cases 
were  most  remarkable,  not  to 
speak  publicly  of  the  circum- 
stances  of    their    cure. — Desert 


places ;     solitary    places,     away 
from  habitations. 

CHAPTER  H. 

1.  After  some  days ;  during 
which  there  was  time  for  the 
excitement  to  subside. 

2.  And  he  spake  the  word  unto 
them.  The  word  here  rendered 
spake,  is  not  the  same  as  that 
elsewhere  translated  preached, 
the  latter  signifying  the  act  of 
a  herald  proclaiming  news. 
The  teaching  here  mentioned 
was  probably  in  the  inner  court 
of  a  private  house.  The  build- 
ings constituting  an  ancient 
dwelling  of  the  better  class, 
were  generally  arranged  in  a 
square,  so  as  to  bring  the  yard 
or  court  in  the  centre,  which  was 
thus  enclosed  and  protected. 
This  is  still  the  case  in  countries 
wThere  the  people  do  not  feel  se- 
cure from  public  commotions 
and  acts  of  violence. 

3.  Borne  of  four.  Palsy  is  a 
disease  which  renders  the  patient 


:48 


S.   MARK. 


2.3— 


sick  of  the  palsy,  borne 

4  of  four.  And  when  they 
could  not  'come  nigh 
unto  him  for  the  crowd, 
they  uncovered  the  roof 
where  he  was  :  and  when 
they  had  broken  it  up, 
they  let  down  the  bed 
whereon   the  sick  of  the 

5  palsy  lay.  And  Jesus 
seeing  their  faith  saith 
unto  the  sick  of  the  pal- 
sy, 2Son,  thy  sins  are  for- 

6 given.  But  there  were 
certain  of  the  scribes  sit- 
ting there,  and  reasoning 

7  in  their  hearts,  Why 
doth  this  man  thus 
speak  ?  he  blasphemeth  : 
who  can  forgive   sins  but 

8  one,  even  God?  And 
straightway  Jesus,  per- 
ceiving in  his  spirit  that 
they  so  reasoned  within 
themselves,  saith  unto 
them,  Why  reason  ye 
these     things     in      your 

9  hearts  ?  Whether  is  eas- 
ier, to  say  to  the  sick  of 

1  Many  ancient  authorities  read  bring 
him  unto  him. 


peculiarly  helpless.  A  consider- 
able portion  of  the  body  is 
deprived,  in  a  great  measure,  of 
the  power  of  sense  and  motion. 

4.  Uncovered  the  roof  ;  removed 
such  a  portion  as  to  allow  of 
letting  the  patient  down  into 
the  court. 

9.  The  reasoning  of  the  Saviour 
seems  to  be  this, — that  to  per- 
form a  miraculous  cure  was  as 
truly  an  exercise  of  divine  power, 
as  to  forgive  sins  ;  but  as  the 
former  act  only  could  be  made 
evident  to  the  senses,  they  ought 
to   be   satisfied    by   seeing   him 


the  palsy,  Thy  sins  are 
forgiven  ;  or  to  say,  Arise, 
and  take  up  thy  bed,  and 
walk?  But  that  ye  mayio 
know  that  the  Son  of  man 
hath  3power  on  earth  to 
forgive  sins  (he  saith  to 
the  sick  of  the  palsy).  In 
say  unto  thee,  Arise,  take 
up  thy  bed,  and  go  Unto 
thy  house.  And  he  arose,  12 
and  straightway  took  up 
the  bed,  and  went  forth 
before  them  all ;  inso- 
much that  they  were  all 
amazed,  and  glorified 
God,  saying,  We  never 
saw  it  on  this  fashion. 

And  he  went  forth  13 
again  by  the  sea  side ; 
and  all  the  multitude  re- 
sorted unto  him,  and  he 
taught  them .  And  as  he  14 
passed  by,  he  saw  Levi 
the  son  of  Alphseus  sitting 
at  the  place  of  toll,  and 
he  saith  unto  him,  Fol- 
low me.  And  he  arose 
and  followed  him.     And  15 

2  Gr.  Child. 

3  Or,  authority 


exercise  the  one,  that  he 
possessed  power  to  perform  the 
other. 

11.  Thy  led;  the  small  couch 
or  mattress  on  which  he  was 
borne. 

14.  Levi.  This  collector  i3 
called  Matthew,  by  the  other 
evangelists.  (Matt.  9:  9.)  —  The 
place  of  toll;  the  office  where  he 
transacted  the  business  of  col- 
lecting the  taxes  or  customs  of 
this  port. 

15.  Levi,  or  Matthew,  seems 
to  have  been  possessed  of  prop- 
erty,   and    to    have   had   many 


—2.  22. 


S.  MARK. 


149 


it  came  to  pass,  that  he 
was  sitting  at  meat  in  his 
house,  and  many  publi- 
cans and  sinners  sat  down 
with  Jesus  and  his  disci- 
ples: for  there  were  many, 
and   they  followed  him. 

16  And  the  scribes  2of  the 
Pharisees,  when  they  saw 
that  he  was  eating  with 
the  sinners  and  publicans, 
said  unto  his  disciples, 
3He  eateth  4and  drinketh 
with    publicans   and   sin- 

I7ners.  And  when  Jesus 
heard  it,  he  saith  unto 
them,  They  that  are 
5whole  have  no  need  of  a 
physician,  but  they  that 
are  sick :  I  came  not  to 
call  the  righteous,  but 
sinners. 

18  And  John's  disciples 
and  the  Pharisees  were 
fasting :    and  they   come 

1  See  marginal  note  on  Matt.  v.  46. 

2  Some  ancient  authorities  read  and 
the  Pharisees. 

3  Or,  How  is  it  that  he  eateth..  sinners? 

other  officers  either  associated 
with  him  in  his  business,  or 
acting  under  him. 

17.  Whole;  well.  The  words 
to  repentance,  inserted  in  the  Old 
Version,  are  wanting  in  the  best 
manuscripts,  and  were  probably 
added  from  Luke  by  some 
scribe  to  make  the  meaning 
clearer. 

18.  Were  fasting  ;  or  perhaps, 
as  in  the  Old  Version,  used  to 
■^ast.  The  meaning  may  either 
be  that  they  were  observing  a 
fast  at  this  particular  time,  or 
simply  that  they  were  accustom- 
ed to  keep  fasts,  which  the  dis- 
ciples of  Christ  did  not  do. 

19.  Sojis  of  the  bride- chamber  ; 
companions  of  the  bridegroom ; 


and  say  unto  him,  Why 
do  John's  disciples  and 
the  disciples  of  the  Phari- 
sees fast,  but  thy  disci- 
ples fast  not  ?  And  Jesus  19 
said  unto  them,  Can  the 
sons  of  the  bride-chamber 
fast,  while  the  bridegroom 
is  with  them  ?  as  long  as 
they  have  the  bridegroom 
with  them,  they  cannot 
fast.  But  the  days  will 20 
come,  when  the  bride- 
groom shall  be  taken 
away  from  them,  and  then 
will  they  fast  in  that  day. 
No  man  seweth  apiece  of 21 
undressed  cloth  on  an  old 
garment :  else  that  which 
should  fill  it  up  taketh 
from  it,  the  new  from  the 
old,  and  a  worse  rent  is 
made.  And  no  man  put- 22 
teth  new  wine  into  old 
6wine-skins  :  else  the  wine 

.     4  Some  ancient  authorities  omit  and 
drinketh. 

5  Gr.  strong. 

6  That  is,  skins  used  as  bottles. 


persons  answering  to  our  modern 
groomsmen. 

20.  The  meaning  is,  that, 
while  Christ  was  with  his  disci- 
ples, it  was  proper  for  them  to 
rejoice,  and  not  to  mourn.  The 
days  for  mourning  and  fasting 
would  come  when  he  should  be 
taken  away. 

21.  Undressed  cloth;  cloth 
which  had  not  been  fulled. — 
Taketh  from  it  ;  shrinks  and 
draws  the  old,  so  that  it  is  easily 
torn  again,  and  made  worse  than 
before.  See  note  on  Matt.  9: 
16,  17. 

22.  Burst  the  sMns  ;  by  its  fer- 
mentation. The  ancient  bottles 
were  made  of  skins,  which,  when 
new,  were   elastic,  would   yield 


150 


S.  MARK 


2.  22- 


will  burst  the  skins,  and 
the  wine  perisheth,  and 
the  skins  :  but  they  put 
new  wine  into  fresh  wine- 
skins. 

23  And  it  came  to  pass, 
that  he  was  going  on  the 
sabbath  day  through  the 
cornfields ;  and  his  dis- 
ciples 1 began,  as  they 
went,  to  pluck  the  ears  of 

24  corn.  And  the  Pharisees 
said  unto  him,  Behold, 
why  do  they  on  the  sab- 
bath day  that  which  is  not 

25  lawful  ?  •  And  he  said  unto 
them,  Did  ye  never  read 
what  David  did,  when  he 
had  need,  and  was  an 
hungred,    he,    and    they 

26  that  were  with  him  ?  How 
he  entered  into  the  house 
of  God  2when  Abiathar 
was  high  priest,  and  did 
eat  the  shewbread,  which 
it  is  not  lawful  to  eat  save 

1  Gr.  began  to  make  their  tvay  pluck- 
ing. 


to  expansion,  and  not  easily 
tear  ;  but  when  they  became  old 
they  became  stiff  and  unyield- 
ing. The  meaning  of  the  two 
parables  is  that  we  are  not  to 
attempt  to  confine  new  spiritual 
experience  in  old  forms  or  me- 
thods of  expression,  but  are  to 
allow  each  new  experience  to 
wTork  out  for  itself  its  own  ex- 
pression. 

23.  Availing  themselves  of  a 
permission  given  in  Deut.  23  : 
24,  25. 

26.  1  Sam.  21  :  2-6.  It  was 
in  fact  Ahimeh-ch  who  gave 
David  the  bread.  Saul  after- 
wards slew  him  for  this  act,  and 
then  Abiathar,  his  son,  succeed- 


for  the  priests,  and  gave 
also  to  them  that  were 
with  him?  And  he  said 27 
unto  them,  The  sabbath 
was  made  for  man,  and 
not  man  for  the  sabbath  : 
so  that  the  Son  of  man  is 28 
lord  even  of  the  sabbath. 

And  he  entered  again  3 
into  the  synagogue  ;  and 
there   was  a   man    there 
which  had  his  hand  with- 
ered.    And  they  watched  2 
him,    whether  he   would 
heal  him  on  the  sabbath 
day ;     that    they    might 
accuse  him.   And  he  saith  3 
unto  the  man  that  had  his 
hand    withered,     "Stand 
forth.    And  he  saith  unto  4 
them,  Is  it  lawful  on  the 
sabbath  day  to  do  good, 
or  to  do  harm  %   to  save  a 
life,  or  to  kill  \  But  they 
held   their  peace.      And  5 
when  he  had  looked  round 

2  Some  ancient  authorities  read  in  the 
days  of  Abiathar  the  high  priest. 

3  Gr.  Arise  into  the  midst. 


ed  him.  Abiathar  was  more 
prominent  as  a  public  character, 
and  thus  his  name  is  used  to  des- 
ignate the  historical  period  at 
which  the  event  occurred. 

27.  The  doctrine  taught  is, 
that  ceremonial  laws  are  not.  like 
moral  precepts,  of  perpetual  and 
unchanging  obligation.  In  great 
emergencies,  they  yield  to  the 
necessity  of  relieving  human 
suffering. 

CHAPTER  III. 

1.  Withered;  wasted  awTay  by 
disease. 

5.  With  anger ;  with  an  ex- 
pression of  displeasure  upon  his 
counteuauce. — At  the  hardening 


3.  15. 


S.  MARK. 


151 


about  on  them  with  anger, 
being  grieved  at  the 
hardening  of  their  heart, 
he  saith  unto  the  man, 
Stretch  forth  thy  hand. 
And  he  stretched  it  forth  : 
and  his  hand  was  re- 
c  stored.  And  the  Pharisees 
went  out,  and  straightway 
with  the  Herodians  took 
counsel  against  him,  how 
they  might  destroy  him. 

7  And  Jesus  with  his 
disciples  withdrew  to  the 
sea :  and  a  great  multitude 
from     Galilee    followed: 

8  and  from  Judsea,  and 
from  Jerusalem,  and  from 
Idumsea.  and  beyond 
Jordan,  and  about  Tyre 
and  Sidon,  a  great  multi- 
tude, hearing  1  what  great 
things  he  did,  came  unto 

9  him.  And  he  spake  to 
his  disciples,  that  a  little 
boat  should  wait  on  him 

1  Or,  all  the  things  that  he  did 

2  Gr.  scourges. 

3  Gr. fell. 

4  Some  ancient  authorities  add  w7iom 
also  he  named  apostles.    See  Luke  vi.  13. 


of  their  heart ;  not,  for  the  hard- 
ness of  their  hearts,  as  in  the  Old 
Version;  but  because  they  were 
deliberately  hardening  their 
hearts  against  him. 

6.  The  Herodians.  The  Herod 
who  ruled  over  Judea,  when 
Christ  was  born,  died  a  year  or 
two  after  that  event.  His  son, 
Herod  Antipas,  who  beheaded 
John  the  Baptist,  now  governed 
Galilee  and  some  other  coun- 
tries, but  not  Judea.  The  He- 
rodians were  adherents  of  the 
family  of  Herod,  and  a  political 
party  rather  than  a  religious 
sect. 


because  of  the  crowd,  lest 
they  should  throng  him  : 
for  he  had  healed  many  ;  10 
insomuch  that  as  many  as 
had    2  plagues     3  pressed 
upon  him  that  they  might 
touch    him.       And     the  11 
unclean  spirits,    whenso- 
ever they  beheld  him,  fell 
down    before    him,     and 
cried,    saying,    Thou   art 
the  Son  of  God.     And  he  12 
charged  them  much  that 
they     should    not    make 
him  known. 

And  he  goeth  up  into  13 
the  mountain,  and  calleth 
unto  him  whom  he    him- 
self   would:     and     they 
went  unto  him.     And  he  14 
appointed    twelve,4    that 
they  might  be  with  him, 
and  that  he  might  send 
them    forth    to    preach, 
and  to  have  authority  to  15 
cast  out  'devils:  and  6Si-ie 

5  Gr.  demons. 

6  Some  ancient  authorities  insert  and 
he  appointed  twelve. 


7.    The  sea  ;  of  Galilee. 

10.  Plagues;  diseases  of  any 
kind. 

13.  Into  the  mountain;  i.  e., 
the  highlands  or  hill  country 
which  surrounded  the  Sea  of 
Galilee,  and  extended  to  a  point 
south  of  Jerusalem,  and  consti- 
tuted the  centre  or  backbone  of 
Palestine. 

16.  It  is  noticeable  that  Peter's 
name  is  placed  first  upon  the 
list.  Then  follow  James  and 
John, — and  Judas  comes  last. 
They  seem  thus  to  take  preced- 
ence somewhat  according  to  the 
standing  which  their  talents  and 


152 


S.  MARK. 


3.  le- 


mon he  surnamed  Peter ; 
17 and  James  the  son  of 
Zebedee,  and  John  the 
brother  of  James ;  and 
them  he  surnamed  Boa- 
nerges, which  is,  Sons  of 

18  thunder :  and  Andrew, 
and  Philip,  and  Bartholo- 
mew, and  Matthew,  and 
Thomas,  and  James  the 
son  of  Alphas  us,  and 
ThaddaBus,     and     Simon 

19  the  'Canansean,  and  Judas 
Iscariot,  which  also  be- 
trayed him. 

20  And  he  cometh  2  into  a 
house.  And  the  multi- 
tude cometh  together 
again,  so  that  they  could 
not  so  much  as  eat  bread. 

21  And  when  his  friends 
heard  it,    they  went  out 

1  Or,  Zealot.    See  Luke  vi.  15;  Acts  i. 


piety  gave  them.  They  who  oc- 
cupy prominent  positions  in  the 
church,  should  learn  humility 
from  the  fact,  that  the  highest 
on  the  catalogue  of  the  apostles 
was  the  one  who  afterwards  de- 
nied his  Master. 

17.  Boanerges  ;  a  title  expres- 
sive of  the  power  and  energy  of 
their  eloquence.  In  forming  our 
opinions  on  the  subject  of  ren- 
dering honors  to  the  eminent, 
are  we  to  take  into  consideration 
the  fact  that  Jesus  seems  to  have 
given  to  two  of  his  disciples  an 
honorary  title  of  distinction  ? 

18.  James  the  son  of  Alpheus. 
His  father's  name  is  given  to  dis- 
tinguish him  from  the  other 
James,  the  son  of  Zebedee.  In 
theological  writings,  the  former 
is  generally  called  James  the 
greater,  and  the  latter  James  the 
less.    James  the  less  is  supposed 


to  lay  hold  on  him  :  for 
they   said,    He  is  beside 
himself.    And  the  scribes  22 
which   came   down  from 
Jerusalem  said,  He  hath 
Beelzebub,  and  3  By   the 
prince  of  the  4  devils  cast- 
eth   he   out   the   4  devils. 
And  he  called  them  unto  23 
him,  and  said  unto  them 
in  parables,  How  can  Sa- 
tan cast  out  Satan?    And 24 
if  a  kingdom  be  divided 
against  itself  that  king- 
dom cannot  stand.     And  25 
if    a    house    be    divided 
against  itself,  that  house 
will  not  be  able  to  stand. 
And  if  Satan  hath  risen  26 
up   against   himself,  and 
is     divided,     he    cannot 
stand,   but  hath  an  end. 

2  Or,  home  3  Or,  Li 

4  Gr.,  demons. 


to  have  written  the  Epistle 
called  by  his  name. — Simon  the 
Cananwin.  He  is  called  by 
Luke,  Simon  the  Zealot.  He  is 
thus  particularly  designated  to 
distinguish  him  from  Simon 
Peter. 

21.  To  lay  hold  on  him;  to 
take  him  away  from  the  danger 
which  they  supposed  him  to  be 
in.  —  They  said;  his  friends 
thought  that  he  was  carried 
away  by  his  excitement  and  his 
enthusiasm,  and  they  desired  to 
get  him  away  from  the  crowd  to 
some  quiet,  retired  place.  In 
the  following  verses,  22-30,  there 
is  an  account  of  a  very  different 
impression  which  the  scribes  at- 
tempted to  produce;  viz.,  that 
lie  was  possessed  by  an  evil 
spirit,  and  was  casting  out  devils 
by  the  Prince  of  devils. 


-3.  34 


S.  MARK. 


153 


27  But  no  one  can  enter  into 
the  house  of  the  strong 
ma?i,  and  spoil  his  goods, 
except  he  first  bind  the 
strong  man  ;  and  then  he 
will     spoil     his      house. 

28 Verily  I  say  unto  you, 
All  their  sins  shall  be 
forgiven  unto  the  sons  of 
men,  and  their  blasphe- 
mies wherewith  soever 
they     shall    blaspheme : 

29  but  whosoever  shall  blas- 
pheme against  the  Holy 
Spirit  hath  never  forgive- 
ness, but  is  guilty  of  an 

30  eternal  sin  :  because  they 


27.  The  strong  man  ;  meaning 
Satan, — with  whom  they  had 
accused  him  of  being  in  league. 

29,  30.  Is  guilty  of  an  eternal 
sin.  This  is  undoubtedly  the 
correct  reading ;  the  Old  Version 
had  is  in  danger  of  eternal  dam- 
nation. The  meaning  of  the 
passage  is  to  be  interpreted  by 
such  texts  as  John  3:19;  Rev. 
22:11.  It  is  possible  for  one  so 
to  resist  all  the  loving  and  be- 
nign influences  with  which  God 
in  his  love  and  mercy  surrounds 
him,  that  he  is  finally  given  over 
to  hopeless  and  irredeemable  sin. 
(See  Matt.  12:  31,  32.)  The  sin 
of  the  Pharisees  consisted  in 
this, — that  when  they  knew 
that  it  was  the  divine  power 
which  they  saw  imbodied  in  the 
person  of  Jesus,  they  ascribed 
the  effects  to  the  agency  of  evil 
spirits;  it  was  thus  a  direct  and 
deliberate  opposition  to  the 
cause  of  God,  as  such.  Most  of 
the  sins  and  blasphemies  of 
mankind  arise  from  the  violence 
of  human  passions,  uncontrolled 
by  the  authority  of  God,  but 
without  any  positive  hostility 
directed  expressly  and  intention  - 


said,  He  hath  an  unclean 
spirit. 

And    there    come     his  31 
mother  and  his  brethren  ; 
and,    standing    without, 
they  sent  unto  him,  call- 
ing him.     And  a   multi-  32 
tude    was"    sitting  about 
him  ;   and  they  say  unto 
him,  Behold,  thy  mother 
and  thy  brethren  without 
seek   for   thee.     And   he  33 
answereth      them,      and 
saith,  Who  is  my  mother 
and  my  brethren?     And 34 
looking   round   on   them 
which    sat    round  about 


ally  towards  him.  But  when  the 
human  soul  assumes  an  attitude 
of  known  and  wilful  opposition 
to  the  cause  of  God,  from  ma- 
lignant feeling  directed  against 
this  cause  and  its  Author,  it  goes 
to  the  extreme  limit  of  human 
guilt,  and  incurs  the  terrible  de- 
nunciation which  Jesus  here  pro- 
nounced against  such  sins. 

31.  There  come;  that  is,  in 
consequence  of  the  excitement 
against  him  expressed  in  the  pre- 
ceding verses. — Standing  with- 
out; the  pressure  of  the  crowd 
preventing  their  coming  in  to 
him. 

34.  This  seems  to  have  been  a 
calm  expression  of  confidence 
that  he  had  then  nothing  to  fear. 
He  was  surrounded  by  friends, 
as  well  as  beset  by  enemies.  In 
studying  this  incident,  the  read- 
er must  remember  that  the 
mother  and  the  brethren  came 
to  interfere  with  and  prevent 
Christ's  continuance  of  his  work 
as  a  saviour  of  sinners.  They 
were  the  friends  who  went  out 
to  lay  hold  on  him,  because  they 
thought  he  was  beside  him- 
self. 


154 


S.  MARK. 


3.3< 


him,  he  saith,  Behold, 
my  mother  and  my  bre 

35  thren  !  For  whosoevei 
shall  do  the  will  of  God, 
the  same  is  my  brother, 
and  sister,  and  mother. 

4  And  again  he  began  to 
teach  by  the  sea  side. 
And  there  is  gathered 
unto  him  a  very  great 
multitude,  so  that  he 
entered  into  a  boat,  and 
sat  in  the  sea  ;  and  all 
the    multitude    were    by 

2  the  sea  on  the  land.  And 
he  taught  them  many 
things  iu  parables,  and 
said   unto    them    in    his 

3  teaching,  Hearken :  Be- 
hold,    the     sower    went 

4  forth  to  sow :  and  it  came 
to  pass,  as  he  sowed, 
some  seed  fell  by  the  way 
side,  and  the  birds  came 

5  and  devoured  it.  And 
other  fell  on  the  rocky 
ground,  where  it  had  not 
much  earth  ;  and  straight* 


CHAPTER  IV. 

1.  The  sea-side;  on  the  shores 
of  the  Sea  of  Galilee. — There  is 
gathered  unto  him.  In  many 
places  the  New  Version  gives  a 
present  tense  where  the  Old  Ver- 
sion gave  a  past  tense.  It  thus 
not  only  more  accurately  repre- 
sents the  original,  but  also  rep- 
resents the  facts  in  a  more  pic- 
torial and  striking  manner. — 
Sat  in  the  sea;  in  a  boat  upon 
the  water. 

4.  The  sower  went  forth  to  mc  : 
not  merely  a  sower."  In  the  Old 
Testament,  God  is  compared  to 
a^  sower  of  seed.  (See  Isaiah 
55: 10.) — The  rocky  ground;  i.  e., 


way  it    sprang    up,   be- 
cause it  had  no  deepness 
of   earth:  and  when    the 6 
sun   was    risen,     it     was 
scorched ;  and  because  it 
had  no  root,  it  withered 
away.      And    other    fell  7 
among   the    thorns,    and 
the  thorns  grew  up,  and 
choked  it,  and  it  yielded 
no  fruit.     And  others  fell  8 
into    the    good    ground, 
and   yielded  fruit,  grow- 
ing   up   and   increasing ; 
and  brought  forth,  thirty- 
fold,  and  sixtyfold,   and 
a  hundredfold.     And  he  9 
said,  Who   hath   ears  to 
hear,  let  him  hear. 

And  when  he  was  alone,  io 
they  that  were  about  him, 
with  the  twelve  asked  of 
him  the  parables.  Andu 
he  said  unto  them,  Unto 
you  is  given  the  mystery 
of  the  kingdom  of  God : 
but  unto  them  that  are 
without,    all    things    are 


the  places  where  the  underlying 
rock  came  close  to  the  surface, 
leaving  only  a  very  light  cover- 
ing of  soil.  On  this  whole  para- 
ble and  its  interpretation,  see 
notes  on  same  parable  in  Matt, 
ch.  13. 

10.  Wfon  he  was  (done;  after 
the  public  discourse  was  ended, 
and  he  was  alone  with  his 
friends. 

11.  Them  that  are  without; 
those  who  had  assembled,  from 
various  motives,  to  listen  to 
what  the  Saviour  said,  but  who 
did  not  join  themselves  cordially 
to  him.  so  as  to  be  admitted  to 
his  confidence. 


—4.  22. 


S.  MARK. 


155 


12  done  in  parables ;  that 
seeing  they  may  see,  and 
not  perceive  ;  and  hear- 
ing they  may  hear,  and 
not  understand  ;  lest 
haply  they  should  turn 
again,   and   it  should  be 

13 forgiven  them.  And  he 
saith  unto  them,  Know 
ye  not  this  parable  ?  and 
how  shall  ye  know  all  the 

14  parables  ?       The      sower 

issoweth  the  word.  And 
these  are  they  by  the 
way  side,  where  the  word 
is  sown  ;  and  when  they 
have  heard,  straightway 
cometh  Satan,  and 
taketh  away  the  word 
which  hath  been  sown  in 

16  them.  And  these  in  like 
manner  are  they  that  are 
sown  upon  the  rocky 
places,  who,  when  they 
have  heard  the  word, 
straightway     receive     it 

17  with  joy  ;  and  they  have 
no  root  in  themselves,  but 

1  Or,  age 


12.  Such  has  been  the  dispen- 
sation of  divine  truth  in  all 
ages  of  the  world,  that  the 
higher  spiritualities  of  religion, 
though  accessible  to  all  who 
really  seek  them,  are  covered  by 
a  veil  from  the  open  gaze  of  the 
profane.  It  is  so  down  to  the 
present  hour.  Many  listen  to 
the  preaching  of  the  gospel  all 
their  lives,  to  whose  minds  any 
actual  conception  of  the  nature 
of  redemption  from  sin,  by  the 
Son  of  God,  never  penetrates. 
Divine  Providence  seems  design- 
edly so  to  arrange  the  dispensa- 
tion of  truth,  that,  seeing, 
sinners  may,  if  they  choose,  not 
see,  and  hearing,  not  hear. 


endure  for  awhile  ;  then, 
when  tribulation  or  per- 
secution ariseth  because 
of  the  word,  straightway 
they  stumble.  And  18 
others  are  they  that  are 
sown  among  the  thorns ; 
these  are  they  that  have  19 
heard  the  word,  and  the 
cares  of  the  1  world,  and 
the  deceitfulness  of 
riches,  and  the  lusts  of 
other  things  entering  in, 
choke  the  word,  and  it 
becometh  unfruitful. 
And  those  are  they  that  20 
were  sown  upon  the  good 
ground  ;  such  as  hear 
the  word,  and  accept  it, 
and  bear  fruit,  thirty  fold, 
and  sixtyfold,  and  a 
hundredfold. 

And  he  said  unto  them,  21 
Is  the  lamp  brought  to  be 
put  under  the  bushel,  or 
under  the  bed,  and  not 
to  be  put  on  the  stand? 
For  there  is  nothing  hid,  22 


14.  That  is,  the  sower  repre- 
sents the  preacher  of  divine 
truth. 

15.  Taketh  away  the  word.  The 
truth  passes  away  from  their 
minds,  by  the  agency  of  Satan, 
and  is  forgotten. 

21.  Bed;  the  couch  upon 
which  it  was  customary  to  re- 
cline at  meals. 

22.  There  is  nothing  hid ;  i.e., 
the  object  of  Christ  in  seeming 
to  vail  the  truth  in  the  form  of 
parables,  was  to  make  that  truth 
clearer  and  plainer  to  those  who, 
if  it  had  been  stated  in  any 
other  form,  would  not  have  re- 
ceived it  ;  in  fact,  the  hiding  of 
the    truth  under  parables,  has 


156 


S.  MARK. 


4.  22— 


save  that  it  should  be 
manifested  ;  neither  was 
anything  made  secret, 
but  that  it  should  come 

23  to  light.  If  any  man  hath 
ears  to  hear,  let  him  hear. 

24  And  he  said  unto  them, 
Take  heed  what  ye  hear : 
with  what  measure  ye 
mete  it  shall  be  measured 
unto  you  :  and  more  shall 

25  be  given  unto  you.  For 
he  that  hath,  to  him  shall 
be  given :  and  he  that 
hath  not,  from  him  shall 
be  taken  away  even  that 
which  he  hath. 

26  And  he  said,  So  is  the 
kingdom  of  God,  as  if  a 
man    should     cast     seed 

27  upon  the  earth ;  and 
should  sleep  and  rise 
night  and  day,  and  the 
seed  should  spring  up 
and  grow,  heknowethnot 

28  how.  The  earth  'beareth 
fruit  of  herself  ;  first  the 
blade,  then  the  ear,  then 
the  full  corn  in  the  ear. 

1  Or,  yieldeth  2  Or,  alloweth 


made  it  manifest  in  all  ages  and 
to  all  understandings. 

25.  In  other  words,  the  farther 
you  advance  in  knowledge  and 
piety,  the  more  easy  and  rapid 
will  be  your  progress. 

27.  Sleep,  and  rise  night  and 
day  ;  that  is,  as  usual, — pursu- 
ing his  usual  vocations,  without 
having  upon  his  mind  any  care' 
in  regard  to  the  vegetation  of 
his  seed. 

28,  29.  So  with  the  disciples 
as  preachers  of  the  gospel. 
Their  duty  would  be  to  sow  the 
seed,  and  to  gather  into  the 
churches  those  in   whose  hearts 


But   when   the    fruit   !is29 
ripe,  straightway  he  3put- 
teth  forth  the  sickle,  be- 
cause the  harvest  is  come. 

And  he  said,  How  shall  30 
we  liken  the  kingdom  of 
God  %  or  in  what  parable 
shall  we  set  it  forth  \  4It  31 
is  like  a  grain  of  mustard 
seed,  which ,  when  itis  sown 
upon  the  earth,  though  it 
be  less  than  all  the  seeds 
that  are  upon  the  earth, 
yet  when  it  is  sown,  grow-  32 
eth  up,  and  becometh 
greater  than  all  the  herbs, 
and  putteth  out  great 
branches;  so  that  the  birds 
of  the  heaven  can  lodge 
under  the  shadow  thereof. 

And  with  many  such  33 
parables  spake  he  the 
word  unto  them,  as  they 
were  able  to  hear  it :  and  34 
without  a  parable  spake 
he  not  unto  them :  but 
privately  to  his  own  dis- 
ciples he  expounded  all 


things. 

Or,  sencleth  forth 


4  Gr.  As  unto. 


the  Spirit  of  God  causes  it  to 
vegetate.  As  they  cannot  by 
their  own  power  make  the  word 
which  they  preach  effectual, 
they  have  no  responsibility  in 
regard  to  its  reception. 

30,  31.  How  shall  ice?  What 
parable?  The  meaning  appears 
to  be,  If  you  cannot  understand 
these  parables,  in  what  form,  or 
by  what  story  can  I  set  forth  the 
truth  so  that  you  will  under- 
stand it?    Les8;i.e.,  very  small. 

33.  As  they  were  aUe  to  hear 
it;  according  to  the  capacity  of 
his  hearers  to  understand  and 
profit  by  his  instructions. 


—5.4. 


S.  MARK. 


157 


35  And  on  that  day,  when 
even  was  come,  he  saith 
unto  them,  Let  us  go 
over  unto  the   other  side. 

36  And  leaving  the  multi- 
tude, they  take  him  with 
them,  even  as  he  was,  in 
the  boat.  And  other  boats 

37  were  with  him.  And 
there  arise  th  a  great 
storm  of  wind,  and  the 
waves  beat  into  the  boat, 
insomuch   that  the   boat 

38  was  now  filling.  And  he 
himself  was  in  the  stern, 
asleep  on  the  cushion  : 
and  they  awake  him,  and 
say  unto  him,  'Master, 
cares t  thou  not  that  we 

39 perish?  And  he  awoke, 
and  rebuked  the  wind, 
and  said  unto  the  sea, 
Peace,  be  still.  And  the 
wind   ceased,    and    there 

40  was  a  great   calm.     And 

1  Or,  Teacher 


36.  Other  boats,  which  the 
rest  of  the  company  took,  in 
order  to  follow  him. 

37.  A  great  storm.  Lakes  sit- 
uated in  mountainous  regions 
are  very  much  exposed  to  sudden 
Btorms. —  Was  now  filling  ;  not, 
as  in  the  Old  Version,  was  full. 

41.  They  feared  exceedingly ; 
that  is,  they  were  impressed  with 
wonder  and  awe. 


CHAPTER  V. 

1.  The  other  side;  the  eastern 
side,  which  Jesus  visited  com- 
paratively seldom.  It  wasabout 
five  miles  across  the  lake.— 
Country  of  the  Gerasenes ;  the 
same  as  the  countrv  of  the  Gada- 


he  said  unto  them,  Why 
are  ye  fearful?  have  ye 
not  yet  faith?  And  they 41 
feared  exceedingly,  and 
said  one  to  another.  Who 
then  is  this,  that  even  the 
wind  and  the  sea  obey 
him? 

And  they  came  to  the  5 
other  side  of  the  sea,  into 
the  country  of  the  Gera- 
senes.   And  when  he  was  2 
come    out    of    the   boat, 
straightway    there     met 
him  out  of  the  tombs  a 
man    with    an     unclean 
spirit,  who  had  his  dwell-  3 
ing  in  the  tombs  :  and  no 
man  could  any  more  bind 
him,  no,  not  with  a  chain  ; 
because  that  he  had  been  4 
often  bound  with  fetters 
and  chains,  and  the  chains 
had  been  rent  asunder  by 
him      and     the     fetters 


renes,    Matt. 


>8.       The  Old 


Version  used  here  the  word  Ga- 
darenes,  and  there  is  consider- 
able uncertainty  as  to  the  correct 
reading,  though  none  as  to  the 
locality  referred  to. 

2.  The  tombs.  The  tombs  in 
the  countries  around  the  Medi- 
terranean were  very  remarkable. 
They  consisted  of  natural  or  arti- 
ficial excavations,  often  of  great 
extent.  In  later  times,  they 
have  often  become  the  dens  of 
robbers.  —  A  man.  Matthew 
mentions  two  men.  (Matt.  8  : 
28.)  Luke  and  Mark  seem  to 
speak  only  of  the  one  whose  case 
was  most  extraordinary. 

3.  Gould  any  more  bind  him  ; 
could  bind  him  securely,  with 
the  ordinary  chains  used  for 
such  a  purpose. 


158 


S.   MARK. 


5.4- 


broken  in  pieces  :  and  no 
man  had  strength  to  tame 

5  him.  And  always,  night 
and  day,  in  the  tombs  and 
in  the  mountains,  he  was 
crying   out,    and   cutting 

6  himself  with  stones.  And 
when  he  saw  Jesus  from 
afar,  he  ran  and  worship - 

7ped  him  ;  and  crying  out 
with  a  loud  voice,  he  saith, 
What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of 
the  Most  High  God?  I 
adjure  thee  by  God,  tor- 

8  ment  me  not.  For  he  said 
unto  him,  Come  forth, 
thou  unclean  spirit,  out  of 

9  the  man.  And  he  asked 
him,  What  is  thy  name? 


8.  For  he  said ;  he  had  said. 

9.  Legion.  Certain  large  divi- 
sions of  the  Roman  army  were 
called  legions. 

11.  On  the  mountain  side  ;  not 
nigh  unto  the  mountains  ;  they 
were  on  the  slope  leading  down 
to  the  sea,  and  ran  down  this 
slope  into  the  sea. 

13.  There  have  been  great 
differences  of  opinion,  and  much 
discussion,  in  respect  to  the  na- 
ture of  the  cases  of  demoniacal 
possession  described  in  the  New 
Testament;  many  persons  having 
maintained  that  they  were  cases 
of  natural,  though  severe,  dis- 
ease, and  that  the  language  re- 
ferring them  to  the  agency  of 
evil  spirits  is  only  the  figurative 
phraseology  of  Hebrew  writers, 
— the  case  here  described  being, 
according  to  this  idea,  only  a 
case  of  violent  insanity.  The 
subject  is  doubtless  attended 
with  serious  difficulties,  for  it  is 
not  easy  to  account  for  such 
proceedings  as  are  here  related, 
on   the  supposition  that  intelli- 


And  he  saith  unto  him, 
My  name  is  Legion ;   for 
we  are  many.     And    he  10 
besought  him  much  that 
he  would  not  send  them 
away  out  of  the  country. 
Now  there  was  there  onli 
the  mountain  side  a  great 
herd    of    swine    feeding. 
And  they  besought  him,  12 
saying,  Send  us  into  the 
swine,  that  we  may  enter 
into  them.     And  he  gave  13 
them    leave       And    the 
unclean  spirits  came  out, 
and     entered     into    the 
swine:       and    the    herd 
rushed   down    the    steep 
into  the  sea,  in  number 
about  two  thousand  ;  and 


gent  beings  from  another  world 
were  the  actors;  and  yet  the 
language  in  which  the  events  are 
described  seems  incapable  of  any 
other  interpretation.  The  re- 
ferring of  these  sufferings  to  the 
power  of  evil  spirits  does  not, 
however,  exclude  the  supposi- 
tion of  disease.  The  sacred 
writers  evidently  regarded  these 
unhappy  objects  of  the  Savior's 
compassion  as  laboring  under 
mental  or  bodily  maladies:  the 
distinction  is,  that  they  refer 
these  maladies  to  a  supernatural 
and  evil  agency.  There  are 
strong  indications  of  insanity, 
for  example,  in  this  case.  The 
description  of  the  condition  of 
the  patient,  (3-5,)  the  incoher- 
ency  of  some  of  his  answers,  and, 
above  all,  the  expression  in  his 
right  mind,  in  v.  15,  conspire  to 
show  that  this  unhappy  sufferer 
was  in  a  state  of  maniacal  frenzy, 
— though  the  source  of  this  in- 
sanity is  plainly  ascribed  to  the 
agency  of  infernal  beings. 


-5.  26. 


S.   MARK. 


159 


they  were  choked  in  the 

14  sea.  And  they  that  fed 
them  fled,  and  told  it  in 
the  city,  and  in  the 
country.  And  they  came 
to  see  what  it  was  that  had 

15  come  to  pass.  And  they 
come  to  Jesus,  and  behold 
'him  that  was  possessed 
with  devils  sitting,  clo- 
thed and  in  his  right  mind, 
even  him  that  had  the 
legion :    and    they    were 

16  afraid.  And  they  that 
saw  it  declared  unto  them 
how  it  befell  'him  that 
was  possessed  with  devils, 
and  concerning  the  swine. 

17  And  they  began  to  be- 
seech him  to  depart  from 

18  their  borders.  And  as  he 
was  entering  into  the  boat, 
he  that  had  been  pos- 
sessed with  "devils  be- 
sought him  that  he  might 

19 be  with  him.  And  he 
suffered  him  not>  but  saith 
unto  him,  Go  to  thy  house 
unto  thy  friends,  and  tell 
them  how  great  things  the 
Lord  hath  done  for  thee, 
and  how  he  had  mercy  on 

20  thee.     And  he  went  his 

1  Or,  the  demoniac 


19.  If  he  had  gone  with  Jesus, 
his  presence  and  his  story  would 
have  done  very  much  to  increase 
the  public  agitation  and  the  con- 
sequent pressure  of  the  crowd. 
These  excitements  the  Saviour 
showed  himself  constantly  de- 
sirous to  moderate  and  allay. 

21.  The  other  side;  that  is, 
back  to  the  western  side,  where 
he  ordinarily  resided. 


way,  and  began  to  publish 
in  Decapolis  how  great 
things  Jesus  had  done  for 
him:  and  all  men  did 
marvel. 

And  when  Jesus  had  21 
crossed  over  again  in 
the  boat  unto  the  other 
side,  a  great  multitude 
was  gathered  unto 
him :  and  he  was  by  the 
sea.  And  there  cometh.22 
one  of  the  rulers  of  the 
synagogue,  Jairus  by 
name  ;  and  seeing  him, 
he  falleth  at  his  feet,  and  23 
beseecheth  him  much, 
saying,  My  little  daugh- 
ter is  at  the  point  of 
death  :  I  pray  thee,  that 
thou  come  and  lay  thy 
hands  on  her,  that  she 
may  be  "made  whole,  and 
live.  And  he  went  with  24 
him ;  and  a  great  multi- 
tude followed  him,  and 
they  thronged  him. 

And  a  woman,   which  25 
had  an    issue    of    blood 
twelve    years,    and    had  26 
suffered  many  things  of 
many    physicians,      and 
had  spent  all    that    she 


2  Gr.  demons. 


3  Or,  saved 


23.  The  details  of  the  case  of 
the  daughter  of  Jairus  ate  stated 
quite  differently,  but  net  incon- 
sistently, by  Matthew.  (9:18.) 
Such  reconcilable  diversities,  in 
ordinary  testimony,  are  consid- 
ered as  adding  to  its  strength, 
by  proving  its  independence. 
Minute  agreement  indicates  col- 
lusion. 


160 


S.  MARK. 


5.  26— 


had,    and    was    nothing 
bettered,  but  rather  grew 

27  worse,  having  heard  the 
things  concerning  Jesus, 
came  in    the  crowd    be 
hind,    and    touched    his 

28 garment.  For  she  said, 
If  I  touch  but  his  gar- 
ments, I  shall  be  '  made 

29  whole.  And  straightway 
the  fountain  of  her  blood 
was  dried  up ;  and  she 
felt  in  her  body  that  she 
was  healed  of  her  "plague. 

30 And  straightway  Jesus, 
perceiving  in  himself  that 
the  power  'proceeding 
from  him  had  gone  forth, 
turned  him  about  in  the 
crowd,  and  said,  Who 
touched    my    garments  ? 

31  And  his  discijjles  said 
unto  him,  Thou  seest  the 
multitude  thronging  thee, 
and    say  est    thou,    Who 

82  touched  me  \      And    he 


1  Or,  saved 

2  Gr.  scourge. 

3  Or,  saved  thee 


27.  Hewing  heard  the  things 
concerning  Jesus;  not  as  in  the 
Old  Version,  heard  of  Jesus,  but 
heard  the  fame  of  the  miracles 
which  he  had  wrought. 

29.  She  felt  in  her  body.  Not 
only  was  the  disorder  healed, 
but  the  debility  and  exhaustion 
which  it  had  occasioned  were  at 
once  removed.  She  felt  not 
only  freed  from  the  disease,  but 
vigorous  and  strong  again. 

30.  There  is  a  slight  but  sug- 
gestive difference  between  the 
New  and  the  Old  Version,  in  the 
rendering  of  this  verse;  accord- 
ing to  the  New  Version.  Jesus 
lierceived   in   himself    that   the 


looked  round  about  to 
see  her  that  had  done 
this  thing.  Bat  the  wo- 33 
man  fearing  and  trem- 
bling, knowing  what  had 
been  done  to  her,  came 
and  fell  down  before  him, 
and  told  him  all  the 
truth.  And  he  said  unto  34 
her,  Daughter,  thy  faith 
hath  3made  thee  whole  ; 
go  in  peace,  and  be  whole 
of  thy  "plague. 

While  he    yet    spake,  35 
they  come  from  the  ruler 
of  the  synagogue's  7wuse, 
saying,   Thy  daughter  is 
dead :  why  troublest  thou 
the  "Master  any  further  1 
But  Jesus,   5not  heeding  36 
the   word  spoken,    saith 
unto    the    ruler    of     the 
synagogue,      Fear      not, 
only    believe.       And    he  37 
suffered  no  man  to  follow 
with  him,  save  Peter,  and 

4  Or,  Teacher 

5  Or,  overhearing 


power  which  he  was  wont  to 
exert  in  the  healing  of  the  sick 
had  gone  forth  from  him.  What 
is  clear,  in  either  reading,  is 
that  this  healing  was  accom- 
plished by  the  conscious  forth- 
putting  of  his  power. 

34.  Thy  plague  ;  thy  disease. 

35.  Jesus  had  hitherto  per- 
formed no  greater  miracle  than 
to  heal  the  diseases  of  the  living. 
They  supposed,  therefore,  that 
the  death  of  the  patient  removed 
her  from  his  power. 

36.  Not  h<>  ding  the  word 
spoken  ;  he  heard  it,  but  he  paid 
no  attention  to  it;  he  disre- 
garded it. 


/VZX-E  -X^-£  TEN  VI^^X  V\ 


-6.  3. 


8.  MARK. 


163 


James,  and  John  the 
38 brother  of  James.  And 
they  come  to  the  house 
of  the  ruler  of  the  syna- 
gogue ;  and  he  beholdeth 
a  tumult,  and  many 
weeping  and  wailing 
39 greatly.  And  when  he 
was  entered  in,  he  saith 
unto  them,  Why  make 
ye  a  tumult,  and  weep? 
the  child  is  not  dead,  but 
40sleepeth.  And  they 
laughed  him  to  scorn. 
But  lie,  having  put  them 
all  forth,  taketh  the  fa- 
ther of  the  child  and  her 
mother  and  them  that 
were  with  him,  and  goeth 
in  where   the  child  was. 

41  And  taking  the  child  by 
the  hand,  he  saith  unto 
her,  Talitha  cumi ;  which 
is,  being  interpreted, 
Damsel,  I  say  unto  thee, 

42  Arise.  And  straightway 
the  damsel  rose  up,  and 

1  Some  ancient  authorities  insert  the. 

38.  The  tumult.  Neighbors, 
friends,  and  hired  mourners  were 
accustomed  to  express  their 
sympathy,  on  such  occasions  of 
domestic  sorrow,  by  loud  lamen- 
tations. 

30.  The  child  is  not  dead,  &c. ; 
bur  spirit  has  not  finally  left  the 
body,  but  is  to  be  restored  again. 

40.  And  them  that  were  with 
Mm  ;  Peter,  James,  and  John, — 
the  first  among  the  apostles,  and 
the  Savior's  most  intimate  and 
confidential   friends.      (v.  37.) 

41.  Talitha- cumi ;  words  of  a 
Hebrew  dialect,  spoken  at  this 
time  in  Judea.  Why  the  origi- 
nal words  are  quoted  in  this  and 
on  some    other  particular   occa- 

7 


walked  ;  for  she  was 
twelve  years  old.  And 
they  were  amazed 
straightway  with  a  great 
amazement.  And  he  43 
charged  them  much  that 
no  man  should  know  this : 
and  he  commanded  that 
something  should  be  giv- 
en her  to  eat. 

And  he  went  out  from  6 
thence ;  and  he  cometh 
into  his  own  country; 
and  his  disciples  follow 
him.  And  when  the  sab-  2 
bath  was  come,  he  began 
to  teach  in  the  synagogue: 
and  'many  hearing  him 
were  astonished,  saying, 
Whence  hath  this  man 
these  things  \  and,  What 
is  the  wisdom  that  is 
given  unto  this  man,  and 
what  mean  such  '"mighty 
works  wrought  by  his 
hands?  Is  not  this  the 3 
carpenter,    the      son     of 

2  Gr.  powers. 


sions,   as    15:34,    does   not   ap- 
pear. 

CHAPTER    VI. 

1.  His  oton  country  ;  the  region 
of  Nazareth. 

2.  What  is  the  wisdom. —  What 
mean  such  mighty  works?  Two 
things  astonished  the  people — 
the  wisdom  of  Christ's  teaching, 
and  the  greatness  of  his  mira- 
cles ;  neither  would  have  pro- 
duced the  necessary  impression 
upon  them  without  the  other. 

3.  The  carpenter.  Matthew 
(13-55)  says  the  carpenter's  son. 
It  would  seem,  from  Mark's 
expression,  that  Jesus  had  been 
accustomed    to    labor   with  his 


104 


S.  MARK. 


6.3— 


Mary,  and  brother  of 
James,  and  Joses,  and 
Judas,  and  Simon?  and 
are   not   his   sisters  here 

4  with  us?  And  they 
were  'offended  in  him. 
And  Jesus  said  unto 
them,  A  prophet  is 
not  without  honour,  save 
in  (lis  own  country,  and 
among  bis  own  kin,  and 

5  in  his  own  house.  And 
he  could  there  do  no 
'mighty  work,  save  that 
he  laid  his  hands  upon  a 
few  sick  folk,  and  healed 

6  them.  And  he  marvelled 
because  of  their  unbelief. 

And    he    went    round 

1  Gr.  caused  to  stumble. 

2  Gr.  power. 


father. — Brother — sisters.  These 
words  are  often  used  in  the 
Scriptures  to  express  any  near 
relative,  as  in  Gen.  13:  8,  where 
Abraham  and  Lot  are  said  to  be 
brethren.  [But  for  reasons  fully 
stated  in  my  commentary  on 
Matt.  ch.  13,  I  believe  here  real 
brethren  and  sisters  are  meant. 
L.  A.] 

5.  That  is,  they  brought  very 
few  to  be  healed  ;  and  he  would 
not  force  his  miracles  upon 
them. 

7.  By  two  and  two  ;  that  they 
might  render  to  each  other 
mutual  assistance  and  sympathy, 

8,  9.  That  is,  that  they  should 
go  as  they  were,  without  making 
special  preparations  for  the  ex- 
pedition. That  the  directions 
were  not  meant  to  be  insisted 
upon  literally  and  strictly,  is 
evident  from  the  fact  that  the 
accounts  differ,  in  regard  to  the 
particulars,  in  the  different 
evangelists.  (Comp.  Matt.  10: 
10,    in    respect     to     shoes    and 


about  the  villages  teach- 
ing. 

And  he  called  unto  him  7 
the  twelve,  and  began  to 
send  them  forth   by  two 
and    two;    and   he  "gave 
them  authority  over  the 
unclean   spirits;    and  he 8 
charged   them    that  they 
should  take  nothing  for 
their  journey,  save  a  staff 
only  ;   no   bread,  no  wal- 
let, no   'money  in    their 
*purse;    but  to    go  shod  9 
with  sandals  :    and,  said 
he,  put  not  on  two  coats. 
And  he  said  unto  them,  10 
Wheresoever      ye    enter 
into  a  house,  there  abide 

3  Gr.  brass. 

4  Gr.  girdle. 

staves.)  The  wallet  was  a 
leather  bag  or  wallet  for  provi- 
sions— such  as  shepherds  used. 
11.  These  directions  (7-11) 
resulted  from  a  wise  regard  to 
the  circumstances  of  the  case, 
and  a  deliberate  forethought  in 
providing  for  the  future,  in  the 
surest  and  best  way.  They  were 
not,  as  might  perhaps  be  sup- 
posed, an  abandonment  of  pru- 
dential considerations,  under  a 
blind  dependence  upon  the  prov- 
idence of  God.  So  great  and 
general  was  the  interest  then 
felt  throughout  Galilee,  iu  the 
ministry  and  miracles  of  Jesus, 
that  there  could  be,  under  those 
circumstances,  no  safer  or  surer 
reliance  for  support  than  the 
spontaneous  hospitality  of  those 
interested  in  the  cause.  "We 
observe  that  this,  though  the 
earliest  apostolic  practice,  is  not 
to  be  considered  as  a  model  for 
imitation  in  modern  times.  Many 
of  the  ecclesiastical  arrange- 
ments of  Jesus  and  his  apostles 


—6.  19. 


S.  MARK. 


165 


till    ye    depart     thence. 

11  And  whatsoever  place 
shall  not  receive  you,  and 
they  hear  you  not,  as  ye 
go  forth  thence,  shake  off 
the  dust  that  is  under 
your  feet  for  a  testimony 

12  unto  them.  And  they 
went  out,  and  preached 
that  men  should  repent. 

13  And  they  cast  out  many 
'devils,  and  anointed  with 
oil  many  that  were  sick, 
and  healed  them. 

14  And  king  Herod  heard 
thereof ;  for  his  name 
had  become  known  :  and 
2he  said,  John  3the  Bap- 
tist is  risen  from  the 
dead,    and    therefore   do 

1  Gr.  demons. 

2  Some  ancient  authorities  read  they. 


were  particularly  adapted  to  their 
times  and  circumstances;  and,  in 
the  same  manner,  the  arrange- 
ments which  we  make  must 
often  be  accommodated  to  ours. 
For  a  testimony  unto  them ;  or, 
as  in  the  Old  Version,  against 
them.  It  was  to  be  a  solemn 
and  striking  indication  to  the 
people  themselves,  that  the  apos- 
tles were  not  really  dependent 
on  the  people,  or  personally  in- 
jured by  the  want  of  hospitality 
shown  them. — The  words  in  the 
Old  Version,  "  Verily  I  say  un- 
to you  it  shall  be  more  tolerable 
for  Sodom  and  Gomorrah  in  the 
day  of  judgement,  than  for  that 
city,"  are  wanting  in  the  best 
manuscripts,  and  were  probably 
added  by  Mark  from  the  fuller 
report  in  Matt,  ch.  10. 

14.  Men  who  have  the  least 
faith  have  often  the  greatest 
superstition  ;  and  there  is  no 
more  fruitful  source  of  supersti- 
tious fears  than  remorse  for 
crimes. 


these    powers    work    in 
him.      But    others   said,  15 
It  is  Elijah.     And  others 
said,    It    is    a    prophet, 
even   as   one  of  the  pro- 
phets.    But  Herod,  whenic 
he   heard    thereof,    said, 
John,  whom  I  beheaded, 
he  is   risen.     For   Herod  1? 
himself    had    sent   forth 
and      laid      hold      upon 
John,  and  bound  him  in 
prison    for    the   sake    of 
Herodias,      his      brother 
Philip's  wife  :  for  he  had 
married   her.     For   John  18 
said  unto  Herod,  It  is  not 
lawful    for   thee   to  have 
thy  brother's  wife.     And  19 
Herodias      set      herself 

3  Gr.  the  Baptize?'. 


15.  The  prophet  Elijah  was 
expected  as  the  forerunner  of 
Christ.  It  is  a  prophet  even  as 
one  of  the  prophets ;  i.e.,  not  the 
prophet  for  whom  all  are  wait- 
ing, but  only  some  prophet  like 
those  who  have  gone  before. 

17.  We  learn,  from  the  secu- 
lar histories  of  those  times,  that 
this  was  Herod  Antipas,  the  son 
of  the  old  king.  He  had  en- 
ticed away  from  his  brother 
Philip,  who  was  then  living  in 
poverty  and  obscurity,  his  wife 
Herodias,  who  was  the  daughter 
of  another,  brother,  and.  of 
course  the  niece  of  both  her 
husbands.  The  name  of  the 
daughter  who  danced  was  Sa- 
lome; a  common  Hebrew  name 
at  that  time. 

19.  Herodias  set  herself  against 
him  ;  this  is  a  much  better  inter- 
pretation of  the  original  than 
the  Old  Version,  had  a  quarrel 
against  Mm,  for  it  takes  two  to 
make  a  quarrel. 


1G6 


S.    MARK. 


6.  19- 


against  him,  and  desired 
to    kill    him  ;     and    she 

20 could  not ;  for  Herod- 
feared  John,  knowing 
that  he  was  a  righteous 
man  and  a  holy,  and 
kept  him  safe.  And 
when  he  heard  him,  he 
'was  much  perplexed  ; 
and  he  heard  him  gladly. 

21  And  when  a  convenient 
day  was  come,  that  Herod 
on  his  birthday  made  a 
sapper  to  his  lords,  and 
the  "high  captains,  and 
the  chief  men  of  Galilee  ; 

22 and  when  3the  daughter 
of  Herodias  herself  came 
in  and  danced,  4she 
pleased  Herod  and  them 
that  sat  at  meat  with 
him  ;  and  the  king  said 
unto  the  damsel,  Ask  of 
me  whatsoever  thou  wilt, 
and  I    will   give  it  thee. 

23  And   he  sware  unto  her, 

1  Many  ancient  authorities  read  did 
many  things. 

2  Or,  military  tribune*.    Or.  chiliarclis. 

3  Some   ancient    authorities    read  his 

20.  Kept  him  safe ;  not,  as  in 
tlie  Oil  Version,  observed  him. 
The  meaning  is,  that  Herod  pro- 
tected  John  from  the  murderous 
designs  of  Herodias. —  Was  much 
perplexed;  this  is  a  better  read- 
ing than  that  of  the  Old  Ver- 
sion, given  also  in  the  margin, 
11  did  many  things."  Herod  was 
perplexed  between  his  supersti- 
tious fears  of  the  prophet,  and 
bis  desire  for  a  life  of  ease  and 
sensual  pleasure. 

21.  Galilee.  Herod  succeed- 
ed to  a  part  only  of  his  father's 
ancient  dominion. 

23.  The  extravagance  of  this 
promise    is    accounted     for    by 


Whatsoever  thou  shalt 
ask  of  me,  I  will  give  it 
thee,  unto  the  half  of  my 
kingdom.  And  she  went 24 
out,  and  said  unto  her 
mother,  What  shall  I  ask  \ 
And  she  said,  The  head 
of  John  5the  Baptist. 
And  she  came  in  straight- 25 
way  with  haste  unto  the 
king,  and  asked,  saying, 
I  will  that  thou  forthwith 
give  me  in  a  charger  the 
head  of  John  5the  Bap- 
tist. And  the  king  was  26 
exceeding  sorry  ;  but  for 
the  sake  of  his  oaths, 
and  of  them  that  sat  at 
meat,  he  would  not  re- 
ject her.  And  straight- 27 
way  the  king  sent  forth 
a  soldier  of  his  guard, 
and  commanded  to  bring 
his  head :  and  he  went 
and  beheaded  him  in  the 
prison,    and  brought  his 28 

daughter  Herodias. 

4  Or,  it 

5  Gr.  the  Baptizer. 


the  fact  that  it  was  doubtless 
made  under  the  excitement  of 
wine. 

20.  Them  that  sat  at  meat. 
They  were  glad  to  have  the  re- 
prover of  their  sins  slain,  espe- 
cially as  it  could  be  done  by 
means  of  the  crime  of  another. 

27.  A  soldier  of  his  guard. ;  one 
of  the  special  force,  retained  for 
the  service  of  the  prince's 
person,  and  serving  both  as  a 
detective  and  a  body  guard. 

28.  The  damsel  gave  it  to  her 
mother.  These  were  worthy  de- 
scendants of  a  monster,  who 
could  order  the  execution  of  all 
the  infants  of  a  village,  to  secure 


—6.  39. 


S.  MARK. 


167 


head  in  a  charger,  and 
gave  it  to  the  damsel ; 
and  the  damsel  gave  it  to 
29 her  mother.  And  when 
his  disciples  heard  there- 
of, they  came  and  took 
up  his  corpse,  and  laid  it 
in  a  tomb. 

30  And  the  apostles  gather 
themselves  together  unto 
Jesus  ;  and  they  told  him 
all  things,  whatsoever 
they  had  done,  and  what- 
soever they  had  taught. 

31  And  he  saith  unto  them, 
Come  ye  yourselves  apart 
into  a  desert  place,  and 
rest  a  while.  For  there 
were  many  coming  and 
going,  and  they  had  no 
leisure  so  much  as  to  eat. 

32  And  they  went  away  in 
the  boat  to  a  desert  place 

33  apart.  And  the  people 
saw  them  going,  and 
many  knew  them,  and 
they  ran  there  together 
'on  foot  from  all  the 
cities,  and  outwent  them. 

34  And   he  came  forth  and 


1  Or.  by  land 

2  See  marginal  note  on  Matt,  xviii.  28. 


the  death  of  one  innocent  bnbe. 
The  story  of  the  whole  Herod 
family,  for  several  generations, 
as  given  by  contemporary  writ- 
ers, presents  one  continued  scene 
of  intrigue,  cruelty,  incest,  adul- 
tery, and  murder,  to  which  the 
history  of  the  world  will  scarce 
afford  a  parallel. 

32.  A  solitary  place,  upon  the 
shores  of  the  lake;  not  barren, 
for  they  sat  down  (v.  39)  upon 
the  green  grass. 

37.    Two  hundred  pennyworth, 


saw  a    great    multitude, 
and   he    had  compassion 
on    them,    because    they 
were  as  sheep  not  having 
a  shepherd :    and  he  be- 
gan to  teach  them  many 
things.     And    when    the 35 
day  was  now   far  spent, 
his   disciples   came   unto 
him,  and  said,  The  place 
is  desert,  and  the  day  is 
now  far  spent :  send  them  36 
away,    that  they  may  go 
into  the  country  and  vil 
lages   round    about,    and 
buy  themselves  somewhat 
to  eat.     But  he  answered  37 
and  said  unto  them,  Give . 
ye  them  to  eat.  And  they 
say  unto   him,    Shall   we 
go  and  buy  two  hundred 
"pennyworth    of     bread, 
and  give   them    to    eat  ? 
And  he  saith  unto  them,  38 
Hoav   many   loaves    have 
ye?  go    and    see.     And 
when    they    knew,    they 
say,  Five,  and  two  fishes. 
And  he  commanded  them  39 
that  all  should  3  sit  down 

3  Gr.  recline. 


The  denominations  and  the  value 
of  money  have  so  entirely 
changed  since  those  times,  that 
we  cannot  fix  upon  any  sum  of 
modern  currency  as  correspond- 
ing to  the  amount  here  named. 
It  would  be  equivalent  to  about 
two  hundred  dollars  in  our  own 
time, — a  penny  being  a  day's 
wages. 

38.  Have  ye?  that  is.  in  the 
common  supply,  prepared  for 
the  Savior  and  his  immediate 
disciples. 


168 


S.  MARK. 


6.  39— 


by  companies  upon  the 
40 green  grass.  And  they  sat 
down  in  ranks,  by  hun- 
4idreds,  and  by  fifties.  And 
he  took  the  live  loaves 
and  the  two  fishes,  and 
looking  up  to  heaven,  he 
blessed,  and  brake  the 
loaves  ;  and  he  gave  to 
the  disciples  to  set  before 
them  ;  and  the  two  iishes 
divided   he   among   them 

42  all.  And  they  did  all  eat, 

43  and  were  rilled.  And  they 
took  up  broken  pieces, 
twelve  basketfuls,  and 
also       of       the       fishes. 

44  And  they  that  ate  the 
loaves  were  five  thousand 
men. 

45  And  straightway  he 
constrained  his  disciples 
to  enter  into  the  boat, 
and  to  go  before  him  unto 
the  other  side  to  Beth- 
saida,  while  he  himself 
sendeth     the     multitude 

40  away.  And  after  he  had 
taken  leave  of  them,  he 
departed  into  the  moun- 

47  tain  to   pray.     And  when 

40.  By  hundreds,  and  by  fifties  ; 
in  irregular  groups,  —  from  fifty 
to  a  hundred  together. 

45.  He  constrained  his  disciples. 
They  were  unwilling  to  leave 
liim,  but  he  wished  to  be  alone. 
There  might  have  been  some 
difficulty,  too,  in  effecting  the 
quiet  dispersion  of  the  people, 
as  appears  from  John's  account 
of  this  case.      (John  G:  14,  15.) 

48.  And  seeing  them.  The  lake 
was  five  miles  across,  on  the 
average,  and  about  ten  in  the 
widest  place.    From  his  elevated 


even  was   come,  the  boat 
was  in  the  midst  of  the 
sea,  and  he  alone  on  the 
land.     And   seeing  them  48 
distressed  in  rowing,  for 
the    wind    was    contrary 
unto     them,    about     the 
fourth  watch  of  the  night 
he    cometh    unto     them, 
walking  on  the  sea  ;  and 
lie  would  have  passed  by 
them :    but    they,    when 49 
they  saw  him  walking  on 
the  sea,  supposed   that  it 
was   an    apparition,    and 
cried    out :    for    they  all  50 
saw-  him,  and  were  trou- 
bled.    But    he    straight- 
way   spake    with    them, 
and  saith  unto  them,  Be 
of  good  cheer  :  it  is  I ;  be 
not  afraid.     And  he  went 5} 
up   unto    them    into  the 
boat ;      and      the     wind 
ceased :    and    they   were 
sore    amazed     in     them- 
selves;   for    they   under- 52 
stood  not  concerning  the 
loaves,    but    their    heart 
was  hardened. 

And    when    they    had  53 


position  Jesus  could  perhaps 
overlook  the  whole  surface  of 
the  water.  —  The  fourth  watch; 
not  far  from  three  o'clock.  The 
watches  were  of  three  hours  eaeh. 

49.  An  apparition.  See  Matt. 
14:  26  and  note  there. 

50.  Were  troubled  ;  were  afraid. 

52.  Sore  amazed;  very  much 
amazed. 

53.  And  moored  to  the  shore; 
i.  e.,  drew  their  boat  upon  the 
beach  and  fastened  it  with  a 
rope,  not  merely,  as  in  the  Old 
Version,  drew  it  to  the  shore, 


-7.6. 


S.  MARK. 


169 


'crossed  over,  they  came 
to  the  land  unto  Grenne- 
saret,  and  moored  to  the 

64  shore.  And  when  they 
were  come  out  of  the 
boat,      straightway      the 

55peovle  knew  him,  and  ran 
round  about  that  whole 
region,  and  began  to  car- 
ry about  on  their  beds 
those  that  were  sick, 
where  they  heard  he  was. 

56  And  wheresoever  he  en- 
tered, into  villages,  or 
into  cities,  or  into  the 
country,  they  laid  the 
sick  in  the  marketplaces, 
and  besought  him  that 
they  might  touch  if  it 
were  but  the  border  of 
his  garment :  and  as  many 
as  touched  2him  were 
made  whole. 

7  And  there  are  gathered 
together  unto  him  the 
Pharisees,  and  certain  of 
the    scribes,    which    had 

1  Or,  crossed  over  to  the  land,  they  came 
"into  Gennesaret. 

2  Or,  it 

3  Or,  common 

4  Or,  up  to  the  elbcnv    Gr.  with 


54.  The  people  knew  him  ;  that 
is,  the  people  on  that  side :  the 
intelligence  of  his  arrival  was 
immediately  spread  in  all  direc- 
tions. 

CHAPTER  VII. 

2.  The  washing  here  referred 
to  was  not  a  measure  of  cleanli- 
ness, but  a  ceremonial  rite. 

3.  Diligently  ;  literally,  with 
the  fist.  The  Rabbinical  rules 
required  the  rubbing  of  the  open 
palm  with  the  closed  fist  in  the 
ceremony  of   washing. 

3,  4.  The  occurrence  of   these 


come  from  Jerusalem,  and  2 
had  seen  that  some  of  his 
disciples  ate  their  bread 
with  'defiled,  that  is, 
unwashen,  hands.  For  3 
the  Pharisees,  and  all  the 
Jews,  except  they  wash 
their  hands  4 diligently, 
eat  not,  holding  the  tra- 
dition of  the  elders:  and 4 
when  they  come  from  the 
marketplace,  except  they 
5wash  themselves,  they 
eat  not :  and  many  other 
things  there  be,  which 
they  have  received  to 
hold,  6  washings  of  cups, 
and  pots,  and  brasen  ves- 
sels7. And  the  Pharisees  5 
and  the  scribes  ask  him, 
Why  walk  not  thy 
disciples  according  to  the 
tradition  of  the  elders, 
but  eat  their  bread  with 
3 defiled  hands?  xAnd  he 6 
said  unto  them,  Well  did 
Isaiah   prophesy   of  you 

5  Gr.  baptize.     Some  ancient  authori- 
ties read  sprinkle  themselves. 

6  Gr.  baptizings. 

7  31  any  ancient   authorities  add  and 
couches. 


and  similar  explanations  of  the 
customs  of  the  Jews,  confirms 
the  opinion  that  Mark  prepared 
his  narrative  at  Rome,  and  for 
the  use  of  Roman  Christians. — 
The  washing  of  cups,  &c.  ;  that 
is,  as  a  ceremonial  rite. 

5-7.  Walk;  that  is,  act, — re- 
gulate their  conduct.  —  Tradition 
of  the  elders;  rules  of  action 
handed  down  from  ancient  times, 
but  not  contained  in  the  Word 
of  God. — Teaching  as  their  doc- 
trines the  precepts  of  men;  i.e., 
substituting  the  precepts  of  men 
for  the  commands  of  God  in  their 


170 


S.  MARK. 


7.  6— 


hypocrites,  as  it  is  writ- 
ten, 

This  people  honoureth 
me  with  their  lips, 
But  their  heart  is  far 
from  me. 

7  But  in  vain  do  they 

worship  me, 
Teaching      as      their 
doctrines  the  precepts 
of  men. 

8  Ye  leave  the  command- 
ment of  God,  and  hold 
fast  the  tradition  of  men. 

©And  he  said  unto  them, 
Full  well  do  ye  reject  the 
commandment  of  God, 
that  ye  may  keep  your 

10  tradition.  For  Moses  said, 
Honour  thy  father  and 
thy  mother  ;  and,  He  that 
speaketh  evil  of  father  or 
mother,  let  him  '  die  the 

11  death:  but  ye  say,  If  a 
man  shall  say  to  his  father 
or  his  mother,  That  where- 
with thou  mightest  have* 

been   profited    by  me  is 
i 

1  Or,  furely  die 

2  Many  ancient  authorities  insert  ver. 


teaching.  This  claim  of  the 
Pharisees  for  the  authority  of 
human  traditions,  seems  to  have 
been  quite  analogous  to  that  of 
those  branches  of  the  church,  in 
modern  times,  which  insist  upon 
certain  principles  and  practices 
on  the  authority  of  the  early 
church,  though  the  Scriptures 
themselves  do  not  enjoin  them. 

10.  Speaketh  evil,  is  used  in 
opposition  to  Tumor;  the  mean- 
ing is,  whoso  dishonors  them  or 
wilfully  injures  them  in  any 
way. 

11.  Corban;     consecrated    to 


Corban,    that  is  to  say, 
Given    to    God ;    ye    no  12 
longer   suffer  him   to  do 
aught  for  his  father  or  his 
mother  ;  making  void  the  13 
word    of    God    by    your 
tradition,  which  ye  have 
delivered :  and  many  such 
like  things  ye  do.     And  14 
he  called  to  him  the  mul- 
titude   again,     and    said 
unto  them,  Hear  me  all  of 
you,      and     understand : 
there    is     nothing     from  15 
without    the    man,     that 
going  into  him  can  defile 
him :  but  the  things  which 
proceed  out  of  the  man 
are  those  that  defile  the 
man.2    And  when  he  was  17 
entered    into    the    house 
from  the  multitude,    his 
disciples  asked  of  him  the 
parable.     And    he    saithl8 
unto    them,    Are    ye   so 
without       understanding 
also  %    Perceive    ye    not, 
that     whatsoever      from 


16,  If  any  man  hath  ears  to  hear,  let  him 
hear. 


God  ;  that  is,  a  son  might  de- 
prive his  parents  of  any  thing 
which  he  ought  justly  to  render 
to  them,  by  going  through  an 
empty  ceremony  of  consecrating 
it  to  God.  This  was  in  reality 
nullifying  one  of  the  most  sacred 
moral  laws  of  Jehovah,  under 
pretence  of  rendering  him 
honor  ;  and  it  was,  therefore,  a 
striking  instance  of  the  hypo- 
crisy of  the  Pharisees,  and  of 
their  making  the  word  of  God 
of  none  effect  through  their  tra- 
dition. 

18.    Cannot  defile  him;  spirit- 
ually. 


-7.  27. 


S.  MARK. 


in 


without  goeth  into  the 
man,  it  cannot  defile  him  ; 
19 because  it  goeth  not  into 
his  heart,  but  into  his 
belly,  and  goeth  out  into 
the  draught  %  This  he 
said,    making  all   meats 

20  clean.  And  he  said,  That 
which  proceedeth  out  of 
the  man,  that  defile th  the 

21  man.  For  from  within, 
out  of  the  heart  of  men, 
'evil    thoughts    proceed, 

22  fornications,  thefts,  mur- 
ders, adulteries,  coverings, 
wickednesses,  deceit,  las- 
civiousness,  an  evil  eye, 
railing,  pride,  foolishness: 

23  all  these  evil  things  pro- 
ceed from  within,  and 
defile  the  man. 


1  Gr.  thoughts  that  are  evil. 

2  Some  ancient   authorities  omit  and 
Sidon. 


19.  It  goeth  not  into  his  heart ; 
it  does  not  reach  or  affect  the 
moral  feelings.  —  This  he  said 
making  all  meats  clean.  This  i  ' 
Mark's  explanation  of  the  mean- 
ing of  Christ.  He  thus  taught 
that  there  is  no  longer  any 
difference  in  the  Gospel  between 
clean  and  unclean  meats.  Cer- 
tain meats  were  declared  by  the 
Old  Testament  law  to  be  unclean, 
and  their  use  was  forbidden  ; 
perhaps  for  reasons  connected 
with  health  in  a  warm  climate. 

23.  The  whole  passage  is  a 
very  clear  and  striking  exposure 
of  the  ignorance,  or  the  hypo- 
crisy, implied  in  ascribing 
spiritual  importance  and  efficacy 
to  external  forms. 

24 .  Ty  re  an  d  Sidon  ;  th  e  r egi  o  n 
of    these     cities    was   north    of 
Galilee,  near  the  Mediterranean  j 
Sea.     He  went   away   from   the  | 


And  from  thence  he  24 
arose,  and  went  away  into 
the  borders  of  Tyre  2  and 
Sidon.  And  he  entered 
into  a  house,  and  would 
have  no  man  know  it :  and 
he  could  not  be  hid.  But  25 
straightway  a  woman, 
whose  little  daughter  had 
an  unclean  spirit,  having 
heard  of  him,  came  and 
fell  down  at  his  feet. 
Now  the  woman  was  a 26 
3  Greek,  a  Syrophcenician 
by  race.  And  she  be- 
sought him  that  he  would 
cast  forth  the  4  devil  out 
of  her  daughter.  And  he  27 
said  unto  her,  Let  the 
children  first  be  filled : 
for  it  is  not  meet  to  take 


3  Or,  Gentile 

4  Gr.  demon. 


scene  of  excitement  which  his 
ministry  had  produced  in  Gali- 
lee, d^  .rous.  apparently,  of  a 
seasr     of  retirement  and»rest.     - 

P  .  A  Greek;  of  Greek  de- 
scent. 

27.  The  Saviour  did  not  use 
the  word  dogs  as  an  ejjithet  to  be 
applied  to  this  woman,  but  only 
as  a  part  of  the  metaphor,  or 
figure,  by  which  he  illustrated 
his  position  in  respect  to  her  and 
her  nation.  He  says  that,  as  it 
would  not  be  proper  to  give  the 
food  intended  for  the  children 
of  a  family  to  the  dogs,  so  it  is 
doubtful  whether  he  ought  to 
bestow  upon  the  Gentile  nations 
those  miraculous  benefits  which 
he  was  sent  to  communicate  to 
God's  own  chosen  people.  This 
was  very  different  from  applying 
the  term  to  her  as  an  oppro- 
brious epithet.    Hence  the  point 


172 


S.  MARK. 


7.  27— 


the  children's  'bread  and 
28 cast  it  to  the  dogs.  But 
she  answered  and  saith 
unto  him,  Yea,  Lord  : 
even  the  dogs  under  the 
table  eat  of  the  children's 

29  crumbs.  And  he  said 
unto  her,  For  this  saying- 
go  thy  way  ;  the  2  devil  is 
gone  out  of  thy  daughter. 

30  And  she  went  away  unto 
her  house,  and  found  the 
child  laid  upon  the  bed, 
and  the  2  devil  gone  out. 

31  And  again  he  went  out 
from  the  borders  of  Tyre, 
and  came  through  Sidon 
unto  the  sea  of  Galilee, 
through  the  midst  of  the 
borders      of     Decapolis. 

32  And  Ihey  bring  unto  him 
one  that  was  deaf,  and 
had  an  impediment  in 
his  speech  ;  and  they  be- 
seech him  to  lay  his  hand 

33 upon  him.  And  he  took 
him  aside  from  the  mul- 
titude privately,  at,  ^  put 
his  fingers  into  his  U's, 
and  he  spat,  and  toucned 

34his  tongue;  and  looking 
up  to  heaven,  he  sighed, 

1  Or,  loaf 


and  beauty  of  her  reply, — that 
the  dogs  were  not  to  be  entirely 
neglected,  but  might  at  least  re- 
ceive some  small  share. 

31.  Decapolis  was  a  retired 
district  on  the  eastern  shore  of 
the  Sea  of  Galilee.  In  going 
there,  our  Savior  seems  to  have 
intcMided  to  avoid  those  regions 
about  the  lake  which  he  had 
previously  visited. 


and  saith  unto  him,  Eph- 
phatha,  that  is,  Be  open- 
ed. And  his  ears  were 35 
opened,  and  the  bond  of 
his  tongue  was  loosed, 
and  he  spake  plain.  And 36 
he  charged  them  that 
they  should  tell  no  man  : 
but  the  more  he  charged 
them,  so  much  the  more 
a  great  d«^al  they  publish- 
ed it.  And  they  were 37 
beyond  measure  aston- 
ished, saying,  He  hath 
done  all  things  well  :  he 
maketh  even  the  deaf  to 
hear,  and  the  dumb  to 
speak. 

In    those    days,    when  8 
there   was  again  a  great 
multitude,  and   they  had 
nothing  to  eat,  he  called 
unto   him    his    disciples, 
and   saith   unto   them,   1 2 
have  compassion  on  the 
multitude,   because  they 
continue    with    me    now 
three     days,     and    have 
nothing   to  eat:  and  if  1 3 
send  them  away  fasting 
to  their  home,  they  will 
faint   in   the    way ;    and 

2  Gr.  demon. 


33,  34.  Commentators  have 
been  unable  to  assign  any  suffi- 
cient reason  for  the  ceremonies 
which  Jesus,  in  some  cases  like 
this,  performed  upon  those 
whose  diseases  he  cured. 

35.  The  lond  of  his  tongue  ;  the 
difficulty,  whatever  it  was. 

CHAPTER  Vin. 
2.     Nothing;    nothing  at  all 
sufficient. 


—8.  17. 


S.  MARK. 


173 


some  of  them  are  come 
4  from  far.  And  his  disci- 
ples answered  him, 
Whence  shall  one  be  able 
to  fill  these  men  with 
'bread  here  in  a  desert 
5 place?  And  he  asked 
them,  How  many  loaves 
have  ye  ?   And  they  said, 

6  Seven.  And  he  com- 
mandeth  the  multitude  to 
sit  down  on  the  ground  : 
and  he  took  the  seven 
loaves,  and  having  given 
thanks,  he  brake,  and 
gave  to  his  disciples,  to 
set  before  them  ;  and 
they  set  them  before  the 

7  multitude.  And  they 
had  a  few  small  fishes: 
and  having  blessed  them, 
he  commanded  to  set 
these  also   before    them. 

8  And  they  did  eat,  and 
were  filled :  and  they 
took  up,  of  broken  pieces 
that  remained  over,  seven 

9 baskets.     And  they  were 

about  four  thousand  :  and 

10  he  sent  them  away.    And 

1  Gr.  loaves. 

2  Some    ancient  authorities    read    be- 


10.  Dalmanutha  ;  a  town 
whose  location  is  now  not 
known. 

11.  The  miracles  which  Jesus 
had  hitherto  performed  had  re- 
lated to  the  private  wants  and 
sufferings  of  human  life  ;  the 
Pharisees  now  asked  him  for 
some  great  prodigy,  something 
visibly  affecting  the  course  of 
nature, — a  sign  from  'heaven. 

12.  Unto  this  generation  ;  that 
is,  men  of  this  captious  and  ca- 
villing spirit.  The  people  of 
that    day,    who    were   disposed 


straightway    he    entered  I 
into    the    boat    with   his 
disciples,  and  came  into 
the  parts  of  Dalmanutha. 

And     the      Pharisees  11 
came  forth,  and  began  to 
question  with  him,  seek- 
ing of  him  a  sign  from 
heaven,    tempting    him. 
And  he  sighed  deeply  in  12 
his  spirit,  and  saith,  Why 
doth  this  generation  seek 
a  sign  %  verily  I  say  unto 
you,  There  shall  no  sign 
be  given  unto  this  gene- 
ration. And  he  left  them,  13 
and  again   entering  into 
the  boat  departed  to  the 
other  side. 

And  they  forgot  to  take  14 
bread  ;  and  they  had  not 
in   the    boat  with    them 
more  than  one  loaf.    And  15 
he  charged  them,  saying, 
Take  heed,  beware  of  the 
leaven   of  the   Pharisees 
and  the  leaven  of  Herod. 
And   they  reasoned   one  16 
with     another,    2  saying, 
3  We  have  no  bread. "  And  17 


cause  they  had  no  bread. 
3  Or,  It  is  because  we  have  no  bread 


candidly  to  consider  his  doings, 
had  a  sign  abundantly  sufficient 
to  satisfy  their  minds. 

14.  It  seems  that  Jesus  had 
adopted  the  plan  of  a  regular 
system  of  arrangements  for  the 
supply  of  food  for  himself  and 
his  disciples,  while  travelling; 
although,  when  he  sent  his  apos- 
tles forth,  for  reasons  applicable 
particularly  to  that  case,  he  re- 
quired them  to  depend  upon  the 
hospitality  of  their  friends. 

15.  The  leaven ;  that  is,  the 
spirit. 


174 


S.  MARK. 


8.  17- 


Jesus  perceiving  it  saith 
unto  them,  Why  reason 
ye,  because  ye  have  no 
bread?  do  ye  not  yet 
perceive,  neither  under- 
stand ?     have     ye     your 

18  heart  hardened  \  Having 
eyes,  see  ye  not  \  and 
having  ears,  hear  ye  not  ? 
and  do  ye  not  remember? 

19  When  I  brake  the  five 
loaves  among  the  five 
thousand,  how  many 
'baskets  full  of  broken 
pieces  took  ye  up  \  They 
say   unto    him,    Twelve. 

20  And  when  the  seven 
among  the  four  thousand, 
how  many  'basketfuls  of 
broken  pieces  took  ye 
up  ?     And  they  say  unto 

1  Basket  in  ver.  19  and  20  represents 


21.  Do  ye  not  yet  understand? 
This  incident  affords  a  striking 
illustration  of  how  little  able  the 
apostles  were  at  first  to  under- 
stand the  poetic  and  spiritual 
teachings  of  their  Master,  and 
how  utterly  impossible  there- 
fore it  is  that  they  should  have 
invented  his  character  or  the 
sayings  which  are  attributed  to 
him. 

22-26.  This  is  one  of  the  very 
few  accounts  which  Mark  only 
has  given.  Nearly  the  whole  of 
his  Gospel,  with  some  variations 
of  phraseology,  may  be  found  in 
those  of  Matthew  and  Luke. — 
Bethsaida ;  a  town  south  of 
Capernaum,  the  birthplace  of 
Philip.  Andrew,  and  Peter. 

23.  Out  of  the  village.  On  ac- 
count of  the  increasing  hostility 
of  the  seribes  and  Pharisees,  Je- 
sus seems  to  have  thought  it 
best   to  be  more   and   more  cau- 


him,  Seven.    And  he  said  21 
unto  them,  Do  ye  not  yet 
understand  % 

And    they   come    unto 22 
Bethsaida.        An  d    they 
bring  to  him  a  blind  man, 
and  beseech  him  to  touch 
him.     And  he  took  hold 23 
of  the  blind  man  by  the 
hand,    and   brought  him 
out   of   the  village  ;   and 
when    he    had    spit-    on 
his    eyes,    and    laid    his 
hands     upon      him,    he  . 
asked    him,    Seest    thou 
aught?    And   he  looked 24 
up,  and  said,  I  see  men  ; 
for  I  behold  them  as  trees, 
walking.     Then  again  he 25 
laid  his  hands  upon  his 
eyes ;     and     he     looked 

different  Greek  words. 


tious  in  his  movements,  and  in 
the  performance  of  his  miracles. 
At  this  time,  moreover.  Christ 
had  finished  his  ministry  in  Gali- 
lee, and  was  endeavoring  to 
secure  a  quiet  retreat,  in  order 
to  give  in  private  fuller  instruc- 
tion to  his  immediate  apostles. 
— It  appears  from  v.  2G,  that  the 
man  did  not  live  within  the 
town;  and  he  therefore  took 
him  out  beyond  its  limits,  and 
cured  him,  and  then  directed 
him  to  go  immediately  home. 
We  are  left  entirely  uninformed 
in  regard  to  the  reasons  for  the 
ceremonies,  and  the  successive 
steps  by  which  this  cure  was 
performed. 

24.  Forms  indistinct,  —  men 
appearing  like  trees,  except  that 
they  were  moving. 

25.  He  looked  steadfastly  ;  i.  e., 
he  made  an  earnest  endeavor  to 
see,  and  in  this  very  endeavor 
found  his  sight  restored. 


—8.  34. 


S.  MARK. 


175 


stedfastly,    and   was    re- 
stored, and  saw  all  things 

26  clearly.  And  he  sent  him 
away  to  his  home,  saying, 
Do  not  even  enter  into 
the  village. 

27  And  Jesus  went  forth, 
and  his  disciples,  into  the 
villages  of  Csesarea  Phi- 
lippi :  and  in  the  way  he 
asked  his  disciples,  siy- 
ing  unto  them,  Who  do 

28  men  say  that  I  am  %  And 
they  told  him,  saying, 
John  the  Baptist :  and 
others,  Elijah  ;  but  others, 
One     of     the      prophets. 

29  And  he  asked  them,  But 
who  say  ye  that  I  am  ? 
Peter  answereth  and  saith 
unto   him,  Thou  art   the 

30 Christ.     And  he  charged 


26.  Do  not  even  enter  into  the 
the  object  of  this  pro- 
hibition was  to  prevent  any  pub- 
licity being  given  to  this  mir- 
acle. 

27.  Cesarea  Philippi ;  a  city 
now  desolate,  situated  in  the 
extreme  north  of  Palestine. 

28.  Hitherto  Jesus  seems  never 
to  have  claimed,  or  even  openly 
admitted,  that  he  was  the  Mes- 
siah. The  disciples  had  been 
left  to  form  their  own  judgment 
in  respect  to  his  person  and 
character. 

30.  To  avoid  producing  pub- 
lic commotions.  For  an  idea  of 
the  excitability  of  the  public 
mind  on  this  subject  see  John 
6 :  15,  where  they  were  going  to 
take  him  by  force  to  make  him 
king. 

31.  He  explained  these  things 
that  they  might  not  now,  upon 
his  tacit  acknowledgment  of  his 
Messiahship,  begin  to  form  ex- 


them  that  they  should 
tell  no  man  of  him.  And 31 
he  began  to  teach  them, 
that  the  Son  of  man  must 
suffer  many  things,  and 
be  rejected  by  the  elders, 
and  the  chief  priests,  and 
the  scribes,  and  be  killed, 
and  after  three  days  rise 
again.  And  he  spake  32 
the  saying  openly.  And 
Peter  took  him,  and  be- 
gan to  rebuke  him.  But 33 
he  turning  about,  and 
seeing  his  disciples,  re- 
buked Peter,  and  saith, 
Get  thee  behind  me, 
Satan  :  for  thou  mindest 
not  the  things  of  God, 
but  the  things  of  men. 
And  he  called  unto  him  34 
the  multitude    with    his 


pectations  of  worldly  power  and 
grandeur. — After  three  days  ;  on 
the  third  day. 

33.  Turning  about  and  seeing 
his  disciples;  i.  e.,  seeing  the 
effect  which  had  been  produced 
upon  them  by  Peter's  speech. — 
Get  thee  behind  me,  Satan;  a 
strong  expression  of  disapprov- 
al.— Thou  mindest  not ;  dost  not 
consider,  art  not  disposed  toward 
the  things  of  God. 

34-36.  The  multitude.  The 
foregoing  conversation  had  been 
a  confidential  one  between  Jesus 
and  the  disciples  alone.  We 
notice  how  naturally  the  course 
of  remark  which  he  addressed  to 
the  people  at  large,  flowed  from 
the  subject  of  the  private  con- 
versation which  he  had  held 
with  his  immediate  followers. — 
Forfeit  his  life.  The  Old  Ver- 
sion was  lose  his  own  soul.  (See 
note  on  Matt.  16 :  26.)  The  doc- 
trine of  the  passage  is,  that  who- 


176 


S.  MARK. 


8.  34— 


disciples,  and  said  unto 
them,  If  any  man  would 
come  after  me,  let  him 
deny  himself,  and  take 
up  his  cross,  and   follow 

35  me.  For  whosoever 
would  save  his  'life  shall 
lose  it  ;  and  whosoever 
shall  lose  his  '  life  for  my 
sake     and    the     gospel's 

36 shall  save  it.  For  what 
doth  it  profit  a  man,  to 
gain    the     whole    world, 

37  and  forfeit  his  l  life  \  For 
what  should  a  man  give 
in  exchange  for  his  '  life  % 

38  For  whosoever  shall  be 
ashamed  of  me  and  of  my 
words  in  this  adulterous 
and  sinful  generation,  the 
Son  of  man  also  shall  be 
ashamed  of  him,  when  he 
cometh  in  the  glory  of 
his  Father  with  the  holy 

9  angels.  And  he  said  un- 
to them,  Verily  I  say  un- 
to you,  There  be  some 
here  of  them  that  stand 
by,  which  shall  in  no  wise 

1  Or,  soul 


ever  becomes  the  follower  of 
Jesus  Christ,  must  expect,  not 
worldly  prosperity  and  honor, 
but  self-denial,  trial,  and  suffer- 
ing. He  must  be  prepared  to 
put  life,  and  all  that  is  dear  in 
life,  at  hazard ;  but  then  he 
will,  in  the  end,  secure  what  is 
of  inconceivably  greater  value, — 
the  salvation  of  the  soul. 

CHAPTER  IX. 
1.  The  kingdom  of  God  cornea 
with  power  ;  that  is,  Christianity 
openly   established    and    rapidly 
spreading. 


taste  of  death,  till  they 
see  the  kingdom  of  God 
come  with  power. 

And     after     six     days  2 
Jesus   taketh    writh    him 
Peter,    and    James,    and 
John,  and  bringeth  them 
up  into  a  high  mountain 
apart  by  themselves  :  and 
he   was   transfigured   be- 
fore them  :  and   his  gar-  3 
ments  became  glistering, 
exceeding  white  ;    so  as 
no   fuller    on    earth   can 
whiten  them.     And  there 4 
appeared      unto      them 
Elijah  with  Moses  :   and 
they  were    talking    with 
Jesus.       And    Petero 
answereth    and  saith   to 
Jesus,  Rabbi,  it  is  good 
for  us  to  be   here :    and 
let  us  make  three  taber- 
nacles ;  one  for  thee,  and 
one  for   Moses,  and   one 
for  Elijah.     For  he  wist  6 
not  what  to  answer;  for 
they  became  sore  afraid. 
And  there  came  a  cloud  7 

2  Or,  booths 


2.  Transfigured;  changed  in 
appearance. 

3.  Fuller  ;  the  workman  who 
conducted  the  fiuishing  process- 
es in  the  manufacture  of  cloth. 

5.  Tabernacles;  tents;  in  this 
case,  perhaps,  such  "structures 
for  shelter  as  might  be  made 
from  branches  of  trees. 

6.  He  wist  not,  &c.  The  mean- 
ing is,  that  Peter,  zealous,  and 
eager  to  speak  and  to  act  on  all 
occasions,  brought  forward  his 
offers  of  service,  though  so  much 
agitated  as  scarcely  to  know  what 
he  was  proposing. 


—9.  18. 


S.  MARK. 


177 


overshadowing  t  li  e  m  : 
and  there  came  a  voice 
out  of  the  cloud,  This  is 
my  Jbeloved  Son  :  hear 
&ye  him.  And  suddenly 
looking  round  about,  they 
saw  no  one  any  more, 
save  Jesus  only  with 
themselves. 

.9  And  as  they  were  com- 
ing down  from  the  moun- 
tain, he  charged  them 
that  they  should  tell  no 
man  what  things  they 
had  seen,  save  when  the 
Son  of  man  should  have 
risen      again     from     the 

JQ  dead.  And  they  kept 
the  saying,  questioning 
among  themselves  what 
the  rising  again  from  the 

li  dead  should  mean.  And 
they  asked  him,  saying, 
'The  scribes  say  that 
Elijah   must    first   come. 

12  And  he  said  unto  them, 
Elijah  indeed  cometh 
first,    and     restoreth    all 

1  Or,  How  is  it  that  the  scribes  say .. . 
come  ? 


9.  On  all  occasions  Jesus 
evinced  a  strong  desire  that  the 
fact  that  he  was  the  long-expect- 
ed Messiah,  should  not  be  gen- 
erally made  known  during  his 
life.  His  course  in  this  respect 
shows  us  that  the  principle, 
which  is  sometimes  strongly 
urged,  viz.,  that  the  truth 
should  always  be  made  known, 
at  all  hazards,  was  not  sanction- 
ed by  his  example: 

10.  Questioning,  &c.  It  seems 
that  they  did  not  very  distinctly 
understand,  after  all,  what  Jesus 
had  disclosed  to  them  in  ch. 
8:31. 


things:  and  how  is  it 
written  of  the  Son  of  man, 
that  he  should  suffer 
many  things  and  be  set 
at  nought  %  But  I  say  13 
unto  you,  that  Elijah  is 
come,  and  they  have  also 
done  unto  him  whatso- 
ever they  listed,  even  as 
it  is  written  of  him. 

And  when   they   came  14 
to  the  disciples,  they  saw 
a  great   multitude  about 
them,     and    scribes 
questioning    with    them. 
And  straightway  all  the  15 
multitude,    when    they 
saw    him,    were    greatly 
amazed,   and  running  to 
him   saluted   him.      And  16 
he   asked    them,     What 
question   ye  with  them  % 
And  one  of  the  multitude  17 
answered  him,  2  Master,  I 
brought    unto    thee    my 
son,  which  hath  a  dumb 
spirit;    and   wheresoever  18 
it  taketh  him,  it 3  dashetfi. 

2  Or,  Teacher 

3  Or,  rendeth  him 


11.  First  come  ;  that  is,  before 
the  Messiah. 

12.  And.  restoreth  all  things; 
that  is,  he  was  to  revive  the  re- 
ligious spirit  of  former  times,  or, 
as  it  is  expressed  elsewhere,  to 
turn  the  hearts  of  the  fathers 
unto  the  children. 

13.  Listed ;  chose.  He  refer- 
red to  John  the  Baptist,  whom 
Herod  had  beheaded. 

14.  A  great  multitude ;  attract- 
ed by  the  case  of  the  child  men- 
tioned below. 

15.  Greatly  amazed  ;  surprised 
to  see  him  returning,  as  they  did 
not  know  where  he  had  gone. 


178 


S.  MARK. 


9.  18- 


liim  down :  and  he 
foametk,     and    grindeth 

his  teeth,  and  pineth 
away  :  and  I  spake  to 
thy  disciples  that  they 
should   cast  it   out  ;  and 

19  they  were  not  able.  And 
he  answereth  them  and 
saith,  0  faithless  genera- 
tion, how  long  shall  I  be 
with  you  ?  how  long  shall 
I  bear  with   you  \  bring 

20 him  nnto  me.  And  they 
brought  him  unto  him : 
and  when  he  saw  him, 
straightway  the  spirit 
3  tare  him  grievously  ; 
and  he  fell  on  the  ground, 
and    wallowed    foaming. 

21  And  he  asked  his  father, 
How  long  time  is  it  since 
this  hath  come  nnto  him  ? 

22  And  he  said,  From  a 
child.  And  oft-times  it 
hath  cast  him  both  into 
the  fire  and  into  the 
waters,  to  destroy  him  : 
I5ut  if  thoa  canst  do  any- 
thing,   have    compassion 

23  on  us,  and  help  us.  And 
Jesus   said  unto  him,  If 

1  Or,  convulsed 

2  Many  ancient   authorities  add  with 
tears. 


20.  These  are  the  symptoms 
of  a  disease  called  epilepsy.  In 
the  different  cases  recorded, 
various  maladies,  mental  and 
bodily,  are  described  as  result- 
ing from  the  demoniacal  influ- 
ence. 

22-23.  The  language  here  ex- 
presses much  more  graphi- 
cally and  accurately  the  original 
than  it  was  expressed  in  the  Old 
Version. 

26.    Torn  him  much;  agitated 


thou   canst !     All   things 
are  possible  to  him  that 
believe  th.        Straightway  24 
the   father   of    the   child 
cried   out,    and   said*2,    I 
believe ;  help   thou  mine 
unbelief.       And    when  25 
Jesus  saw  that   a  multi- 
tude   came    running    to- 
gether,   he  rebuked    the 
unclean      spirit,     saying 
unto    him,    Thou    dumb 
and  deaf  spirit,    I    com- 
mand  thee,  come  out  of 
him,  and  enter  no  more 
into   him.      And   having 26 
cried  out,  and  '  torn  him 
much,  he  came  out :    and 
the  child  became  as  one 
dead  ;  insomuch  that  the 
more    part    said,    He    is 
dead.      But    Jesus    took  27 
him    by  the   hand,    and 
raised  him   up  ;    and  he 
arose.    And  when  he  was  28 
come  into  the  house,  his 
disciples      asked     him 
privately,    3  saying \    We 
could    not     cast    it  out. 
And  he  said  unto  them.  29 
This  kind  can  come  out 


3  Or,  How  is  it  that  we  could  not  east  it 
out? 


him  with  strong  convulsions. 

29.  Save  by  prayer.  The 
reader  will  observe  that  the 
words  and  fasting,  added  in  the 
Old  Version,  are  not  found  in 
the  New  Version,  in  cither  (if 
the  accounts  of  this  incident; 
they  were  probably  added  by 
some  copyist  at  an  early  day,  to 
give  sanction  to  the  practice  of 
fasting,  to  which  great  impor- 
tance was  attached  by  the 
church. 


—9.  43. 


S.  MARK. 


179 


by      nothing,      save    by- 
prayer1. 

30  And  they  went  forth 
from  thence,  and  passed 
through  Galilee  ;  and  he 
would   not  that  any  man 

31  should  know  it.  For  he 
taught  his  disciples,  and 
said  unto  them,  The  Son 
of  man  is  delivered  up 
into  the  hands  of  men, 
and  they  shall  kill  him  ; 
and  when  he  is  killed, 
after  three  days  he  shall 

32  rise  again.  But  they  un- 
derstood not  the  saying, 
and  were  afraid  to  ask 
him. 

33  And  they  came  to  Ca- 
pernaum :  and  when  he 
was  in  the  house  he  asked 
them,  What  were  ye  rea- 

34soning  in  the  way?  But 
they  held  their  peace : 
for  they  had  disputed 
one  with  another  in  the 
way,  who  was  the  2great- 

35 est.  And  he  sat  down, 
and  called  the  twelve ; 
and  he  saith  unto  them, 
If  any  man  would  be  first, 
he  shall  be  last  of    all, 


1  Many  ancient  authorities   add  and 
fasting. 

2  Gr.  qreater. 

3  Or,  Teacher 


31.  Is  delivered ;  is  to  be  de- 
livered. 

32.  Were  afraid  to  ask  him. 
This  and  similar  expressions 
show  in  that  the  intercourse  of 
Jesus  with  his  apostles  they  re- 
garded him  with  habitual  vener- 
ation. 

35.  Minister  ;  that  is,  servant. 

36,  37.  Receiveth  not  me  ;  i.  e., 
not  merely  me.     The  meaning  of 


and  minister  of  all.  And  36 
he  took  a  little  child, 
and  set  him  in  the  midst 
of  them  :  and  taking  him 
in  his  arms,  he  said  unto 
them,  Whosoever  shall  37 
receive  one  of  such  little 
children  in  my  name,  re- 
ceiveth me :  and  whoso- 
ever receiveth  me,  receiv- 
eth not  me,  but  him  that 
sent  me. 

John    said    unto    him,  38 
'Master,  we  saw  one  cast- 
ing   out    'devils    in    thy 
name :    and    we    forbade 
him,  because  he  followed 
not  us.     But  Jesus  said,  39 
Forbid  him  not :  for  there 
is  no  man  which  shall  do 
a   "mighty  work    in  my 
name,  and  be  able  quick- 
ly to  speak  evil  of    me. 
For  he  that  is  not  against  40 
us  is  for  us.     For  whoso- 41 
ever  shall  give  you  a  cup 
of    water   to   drink,    "be- 
cause    ye    are    Christ's, 
verily  I  say  unto  you,  he 
shall  in  no  wise  lose  his 
reward.     And  whosoever  42 
shall  cause  one  of  these 

4  Gr.  demons. 

5  Gr.  power. 

6  Gr.  in  name  that  ye  are. 


these  verses  is  that  true  spiritual 
greatness  is  humility,  and  a  low- 
liness of  mind,  like  the  unas- 
suming gentleness  of  children. 

39.  And  be  able  quickly  to  speak 
evil  of  me ;  the  very  fact  that 
one  has  been  doing  work  for 
Christ  prevents  him  from  imme- 
diately putting  forth  his  influence 
against  Christ. 

42.  Shall  cause  one  of  these  little 


180 


S.  MARK. 


9.  42— 


little  ones  that  believe 
'on  me  to  stumble,  it 
were  better  for  Mm  if 
2a  great  millstone  were 
hanged  about  his  neck, 
and  he  were  cast  into  the 

43  sea.  And  if  thy  hand 
cause  thee  to  stumble,  cut 
it  off  :  it  is  good  for  thee 
to  enter  into  life  maimed, 
rather  than  having  thy 
two  hands  to  go  into 
3hell,  into  the  unquench- 

45 able  fire.4  And  if  thy 
foot  cause  thee  to  stum- 
ble, cut  it  off :  it  is  good 
for  thee  to  enter  into  life 
halt,  rather  than  having 
thy  two   feet   to   be  cast 

47  into  3hell.  And  if  thine 
eye  cause  thee  to  stum- 
ble, cast  it  out :  it  is  good 
for  thee  to  enter  into  the 
kingdom  of  (rod  with  one 

1  Many  ancient  authorities  omit  on  me. 

2  Gr.  a  millstone  turned  by  an  ass. 

3  Gr.  Gehenna. 

4  Ver.  44  and  46  (which  are  identical 


ones  to  stumble;  i.  e.,  to  fall  into 
temptation  and  sin. 

43-48.  This  language  is  ob- 
viously figurative.  The  mean- 
ing is,  give  up  every  thing,  how- 
eve/  dear,  which  proves  a  temp- 
tation to  sin,  and  a  snare  to  the 
soul.  A  similar  passage  is  re- 
corded by  Matthew  as  a  part  of 
the  sermon  on  the  mount.  (Matt. 
5:29,  30.) 

49.  [A  difficult  passage :  the 
original  commentary  says  that 
no  satisfactory  explanation  has 
ever  been  given  of  it.  Fire, 
however,  is  employed  in  the 
New  Testament  as  a  symbol  for 
discipline  and  suffering.  The 
miming  seems  to  me  to  be  that, 
as  every  sacrifice  under  the  Old 


eye,  rather  than  having 
two  eyes  to  be  cast  into 
3hell ;  where  their  worm  48 
dieth  not,  and  the  fire  is 
not  quenched.  For  every 49 
one  shall  be  salted  with 
lire5.  Salt  is  good :  but 
if  the  salt  have  lost  its 
saltness,  wherewith  will 
ye  season  it?  Have  salt 
in  yourselves,  and  be  at 
peace  one  with  another. 

And  he  arose  from  10 
thence,  and  cometh  into 
the  borders  of  Judsea  and 
beyond  Jordan :  and  mul- 
titudes come  together 
unto  him  again ;  and,  as 
he  was  wont,  he  taught 
them  again.  And  there  2 
came  unto  him  Pharisees, 
and  asked  him,  Is  it  lawful 
for  a  man  to  put  away  Ms 
wife  %  tempting  him.  And  3 

with  ver.  48)  are  omitted  by  the  best  an- 
cient authorities. 

5  Many  ancient  authorities  add  and 
every  sacrifice  shall  be  salted  with  salt. 
See  Lev.  ii.  13. 


Testament  dispensation  was  re- 
quired to  be  salted,  (see  Lev.  2 : 
13,)  so  every  Christian  must  be 
prepared  to  become  a  living  sac- 
rifice, (Rom.  12 :  1 ;)  prepared  by 
fiery  trial  for  his  work  on  earth, 
and  for  glory  with  Christ  here- 
after. If  he  would  be  partaker 
of  Christ's  life,  he  must  also  be 
conformed  to  his  death.  See 
Eph.  3:9-11.     L.  A.] 

CHAPTER  X. 
1.  This  was  on  his  way  to 
Jerusalem  by  a  retired  and  cir- 
cuitous route,  and  probably  im- 
mediately after  his  ministry  in 
the  region  beyond  Jordan,  of 
which  Luke  gives  the  principal 
account. 


-10.  14. 


S.   MARK. 


181 


he  answered  and  said  unto 
them,  What  did  Moses 
command  you  \  And  they 

4  said,  Moses  suffered  to 
write  a  bill  of  divorce- 
ment, and  to  put  her  away. 

5 But  Jesus  said  unto  them, 
For  your  hardness  of 
heart  he  wrote  you  this 

6commandment.  But  from 
the  beginning  of  the  crea- 
tion,    Male    and    female 

7  made  he  them.  For  this 
cause  shall  a  man  leave 
his  father  and  mother, 
1  and  shall  cleave  to  his 

£wife  ;  and  the  twain  shall 
become  one  iiesh  :  so  that 
they  are  no  more  twain, 

9  but  one  flesh.  What 
therefore  God  hath  joined 
together,  let  not  man  put 

1  Some  ancient  authorities  omit    and 


4.  Referring  to  a  regulation  of 
the  Jewish  code,  recorded  Deut. 
24 :  1-4.  The  Savior  here  speaks 
of  the  Mosaic  law  as  regulating 
the  mode  of  doing  that  which  was 
in  itself  contrary  to  the  will  of 
God.  It  is  often  necessarily  so 
with  laws  that  are  municipal  in 
their  character.  The  guide,  in 
the  establishment  of  them,  is 
not  altogether  what  is  absolute- 
ly right  but  what  is  expedient 
and  practicable,  in  the  existing 
state  of  things.  Hence  it  is 
often  necessary  to  restrain  and 
regulate  what  it  is  impossible  to 
prevent. 

7.  8.  The  words  And  said  are 
to  be  understood  at  the  com- 
mencement of  these  verses;  for 
the  verses  are  quoted  from  Gen. 
12 :  24,  as  the  language  used  by 
Jehovah,  expressive  of  his  orig- 
inal   design  in    regard   to    the' 


asunder.       And    in     the  10 
house  the  disciples  asked 
him  again  of  this  matter. 
And  he  saith  unto  them,  11 
Whosoever      shall      put 
away  his  wife,  and  marry 
another,  committeth  adul- 
tery against  her:    and  if  12 
she  herself  shall  put  away 
her  husband,  and  marry 
another,   she  committeth 
adultery. 

And  they  brought  unto  13 
him  little  children,  that 
he  should  touch  them : 
and  the  disciples  rebuked 
them.  But  when  Jesus  14 
saw  it,  he  was  moved 
with  indignation,  and 
said  unto  them,  Suffer 
the  little  children  to  come 
unto   me ;     forbid    them 

shall  cleave  to  his  ivife. 


sexes.  The  Savior  resumes  his 
own  remarks  at  v.  9.  The  argu- 
ment is,  that  the  law  which  the 
Pharisees  quoted  was  a  munici- 
pal regulation,  adapted  to  cir- 
cumstances ;  but  that  for  the  true 
principle  which  was  to  decide 
the  question  in  a  moral  point  of 
view,  they  must  go  back  to  the 
declaration  of  God  himself, 
made  at  the  original  institution 
of  the  ordinance  of  marriage. — 
Twain;  two. 

11,  12.  That  is,  from  ordina- 
ry causes,  such  as  disagreement 
or  change  of  feeling.  That  the 
Savior  did  not  here  include  cases 
of  great  crime,  is  evident  from 
the  form  of  the  question,  Matt. 
9:3,  and  also  from  the  answer, 
as  recorded  Matt.  19:  9. 

13.  Touch  them  ;  lay  his  hands 
upon  them  in  benediction. 


182 


S.    MARK. 


10.   14— 


not:   for  of  such   is   the 

15  kingdom  of  God.  Verily 
I  say  unto  you,  Whoso- 
ever shall  not  receive  the 
kingdom  of  God  as  a 
little  child,  he  shall  in 
no    wise    enter     therein. 

16  And  he  took  them  in  his 
arms,  and  blessed  them, 
laying  his  hands  upon 
them. 

17  And  as  he  was  going 
forth  "into  the  way,  there 
ran  one  to  him,  and 
kneeled  to  him,  and 
asked  him,  Good  'Master, 
what  shall  I  do  that  I 
may  inherit  eternal  life  \ 

18  And  Jesus  said  unto  him, 
Why  callest  thou  me 
good  \  none  is  good  save 

19  one,  even  God.  Thou 
knowest  the  command- 
ments, Do  not  kill,  Do 
not  commit  adultery,  Do 
not  steal,  Do  not  bear 
false  witness,  Do  not  de- 
fraud, Honour  thy  father 

1  Or,  on  his  way 


15.  As  a  little  child  ;  with  do- 
cility and  an  humble  mind. 

17.  There  ran  one — kneeled — 
Good  Master.  For  explanation 
of  the  meaning  of  this  incident, 
see  note  on  Matt.  19:  17.  There 
would  seem  to  be  no  impropriety 
in  the  words  themselves,  Good 
Master,  as  a  mode  of  accosting 
the  Savior,  under  any  view  of 
his  character, 

21.  Although  the  most  inju- 
rious effects  upon  society  would 
result  from  the  operation  of  a 
general  rule  which  should  make 
it  the  duty  of  the  wealthy  to 
distribute  their  property  among 
the    poor,     still   the   requisition 


and  mother.  And  he  said  20 
unto  him,  "Master,  all 
these  things  have  I  ob- 
served from  my  youth. 
And  Jesus  looking  upon  21 
him  loved  him,  and  said 
unto  him,  One  thing  thou 
lackest :  go,  sell  whatso- 
ever thou  hast,  and  give 
to  the  poor,  and  thou 
shalt  have  treasure  in 
heaven :  and  come,  fol- 
low me.  But  his  counte-22 
nance  fell  at  the  saying, 
and  he  went  away  sor- 
rowful :  for  he  was  one 
that  had  great  posses- 
sions. 

And  Jesus  looked  23 
round  about,  and  saith 
unto  his  disciples,  How 
hardly  shall  they  that 
have  riches  enter  into  the 
kingdom  of  God  !  And  24 
the  disciples  were  amazed 
at  his  words.  But  Jesus 
answereth  again,  and 
saith   unto    them,     Chil- 

2  Or,  Teacher 


seems  a  very  appropriate  one  to 
tender  to  a  man,  who,  thinking 
that  he  had  fully  kept  the  moral 
law  of  God,  came  to  a  divinely- 
commissioned  teacher,  and  in- 
sisted upon  having  some  way 
pointed  out  by  which  he  might 
attain  to  some  superior  and  ex- 
traordinary moral  excellence. 
We  must  remember  also  that 
Christ  required  of  this  young 
man  nothing  more  than  he  had 
required  of  the  other  apostles, 
who  had  forsaken  all  to  follow 
him.  To  have  had  in  their  lit- 
tle band  one  wealthy  man, 
would  have  inevitably  given  rise 
to  heart-burning  and  difficulties. 


-10.  34. 


S.    MARK. 


188 


dren,  how  hard  is  it  *for 
them  that  trust  in  riches 
to  enter  into  the  kingdom 

25  of  God  !  It  is  easier  for 
a  camel  to  go  through  a 
needle's  eye,  than  for  a 
rich  man  to  enter  into  the 

26  kingdom  of  God.  And 
the}^  were  astonished  ex- 
ceedingly, saying  2unto 
him,  Then    who    can   be 

27  saved?  Jesus  looking 
upon  them  saith,  With 
men  it  is  impossible,  but 
not  with  God:  for  all 
things   are  possible  with 

28  God.  Peter  began  to  say 
unto  him,  Lo,  we  have 
left    all,    and    have    fol- 

29  lowed  thee.  Jesus  said, 
Verily  I  say  unto  you, 
There  is  no  man  that  hath 
left  house,  or  brethren, 
or  sisters,  or  mother,  or 
father,  or  children,  or 
lands,  for  my  sake,  and 

30 for  the  gospel's  sake,  but 
he   shall    receive  a  hun- 


1  Some  ancient    authorities  omit  for 
them  that  trust  in  riches. 

2  Many  ancient  authorities  read  among 


25.  Some  have  maintained 
that  camel  should  be  cable ;  and 
others  that  the  Needle's  Eye  was 
a  narrow  gate  leading  into  Jeru- 
salem. Such  attempts  to  dimi- 
nish the  incongruity  of  the 
image  are  vain,  as  the  very 
object  of  the  proverb  is. to  pre- 
sent a  picture  of  incongruity  and 
impossibility.  The  expression 
occurs  in  this  form  in  other 
writings  of  those  times,  and  is 
doubtless  correct  as  it  stands. 

27.  The  meaning  is,  that,  al- 
though   it    transcends     human 


dredfold  now  in  this  time, 
houses,  and  brethren,  and 
sisters,  and  mothers,  and 
children,  and  lands,  with 
persecutions  ;  and  in  the 
Vorld  to  come  eternal 
life.  But  many  that  are  si 
first  shall  be  last ;  and  the 
last  first. 

And  they  were  in  the  32 
way,  going  up  to  Jerusa- 
lem ;  and  Jesus  was  go- 
ing before  them :  and 
they  were  amazed  ;  4and 
they  that  followed  were 
afraid.  And  he  took  again 
the  twelve,  and  began  to 
tell  them  the  things  that 
were  to  happen  unto  him, 
saying,  Behold,  we  go  33 
up  to  Jerusalem ;  and 
the  Son  of  man  shall  be 
delivered  unto  the  chief 
priests  and  the  scribes  ; 
and  they  shall  condemn 
him  to  death,  and  shall 
deliver  him  unto  the 
Gentiles:  and  they  shall 34 


3  Or,  age 

4  Or,  but  some  as  they  followed  were 


power  to  change  the  fixed  cha- 
racteristics of  avarice  and 
selfishness  to  benevolence  and 
piety,  there  is  no  limit  to  the 
control  exercised  over  the  heart 
by  the  Spirit  of  God. 

30.  With  persecutions.  The 
service  of  Christ  brings  with  it, 
in  this  life,  great  trials  and  sa- 
crifices, as  well  as  new  and 
higher  enjoyments. 

32.  Amazed;  anxious  and 
afraid,  in  regard  to  the  dangers 
which  they  were  about  to  incur. 


184 


S.  MARK. 


10.  34 


mock  him,  and  shall  spit 
upon  him,  and  shall 
scourge  him,  and  shall 
kill  him  ;  and  after  three 
days  he  shall  rise  again. 

35  And  there  come  near 
unto  him  James  and 
John,  the  sons  of  Zebe- 
dee,  saying  unto  him, 
'Master,  we  would  that 
thou  shouldest  do  for  us 
whatsoever  we  shall  ask 

36  of  thee.  And  he  said 
unto  them,  What  would 
ye  that  I  should  do  for 

37  you  ?  And  they  said  un- 
to him,  Grant  unto  us 
that  we  may  sit,  one  on 
thy  right  hand,  and  one 
on  thy  left  hand,  in  thy 

38  glory.  But  Jesus  said 
unto  them,  Ye  know  not 
what  ye  ask.  Are  ye  able 
to  drink  the  cup  that  I 
drink  \  or  to  be  baptized 
with  the  baptism  that  I 

39am  baptized  with  ?  And 
they  said  unto  him,  We 
are  able.  And  Jesus  said 
unto  them,  The  cup  that 

1  Or,   Teacher 

2  Or,  servant 


35.  Their  mother  came  with 
them.    (Matt.  20:20.) 

37.  In  thy  glory  ;  not  in  heav- 
en, but  in  the  administration  of 
his  kingdom  upon  earth,  which 
they  expected  was  soon  to  be  es- 
tablished. 

38.  Are  ye  able  to  drmk,  &c. ; 
are  you  prepared  to  share  the 
sorrows  and  sufferings  which  I 
shall  have  to  endure  ? 

42.  They  which  are  accounted, 
&c. ;  that  is,  among  men  gener- 
ally, those  which  are  accounted 
most  prominent  and  influential, 


I  drink  ye  shall  drink  ; 
and    with    the     baptism 
that  I  am  baptized  withal 
shall  ye  be  baptized  :  but 40 
to  sit  on  my  right  hand 
or  on  my  left  hand  is  not 
mine  to  give :    but   it  is 
for  them   for    whom    it 
hath  been  prepared.  And  41 
when   the   ten   heard  it, 
they  began  to  be  moved 
with  indignation  concern- 
ing   James    and    John. 
And   Jesus   called    them 42 
to   him,    and   saith  unto 
them,  Ye  know  that  they 
which  are  accounted   to 
rule    over    the    Gentiles 
lord  it  over   them ;    and 
their  great  ones  exercise 
authority  over  them.  But43 
it  is  not  so  among  you  : 
but  whosoever  would  be- 
come  great   among  you, 
shall  be  your  ■  minister  : 
and  whosoever  would  be  44 
hrst  among  you,  shall  be 
3  servant     of    all.        For 45 
verily   the    Son   of    man 
came  not  to  be  ministered 


3  Gr.  bondservant. 


exercise  lordship  and  command 
over  others,  and  thus  compel 
others .  to  execute  their  will. 
Whereas,  (v.  43,)  in  the  king- 
dom of  Christ,  he  who  would  be 
the  greatest,  must  sacrifice  his 
own  will  to  promote  the  welfare 
and  happiness  of  others. 

45.  Came  not  to  be  ministered 
unto,  but  to  minister;  not  to  make 
others  labor  to  promote  his  own 
happiness,  but  that  he  might 
himself  suffer  privation  and  pain 
to  promote  theirs. 


—11.  4. 


S.  MARK. 


185 


unto,  but  to  minister, 
and  to  give  his  life  a  ran- 
som for  many. 

46  And  they  come  to 
Jericho :  and  as  he  went 
out  from  Jericho,  with 
his  disciples  and  a  great 
multitude,  the  son  of 
Timseus,  Bartimseus,  a 
blind  beggar,  was  sitting 

47  by  the  way  side.  And 
when  he  heard  that  it  was 
Jesus  of  Nazareth,  he 
began  to  cry  out,  and  say, 
Jesus,  thou  son  of  David, 

48  have  mercy  on  me.  A  nd 
many  rebuked  him,  that 
he  should  hold  his  peace : 
but  he  cried  out  the  more 
a  great  deal,  Thou  son  of 
David,  have  mercy  on  me. 

49  And  Jesus  stood  still,  and 
said,  Call  ye  him.  And 
they  call  the  blind  man, 
saying  unto  him,  Be  of 
good    cheer  :      rise,     he 

50calleth  thee.  And  he, 
casting  away  his  garment, 
sprang  up,   and  came  to 

51  Jesus.  And  Jesus  an- 
swered   him,    and    said, 

1  See  John  xx.  16. 

2  Or,  saved  thee 


46.  To  Jericho;  approaching 
gradually  towards  Jerusalem. 

50.  His  garment ;  his  outer 
garment.  Sprang  up ;  a  much 
more  vivid  rendering  of  the 
original  than  the  Old  Version 
lie  rose. 

CHAPTER  XI. 

The  closing  scenes  of  the  Sa- 
viour's ministry  were  now  rapidly 
drawing  near.  This  public  entry 
into  Jerusalem  took  place  only 
five   days  before  the   passover, 


What  wilt  thou  that  I 
should  do  unto  thee  %  And 
the  blind  man  said  unto 
him,  'Rabboni,  that  I 
may  receive  my  sight. 
And  Jesus  said  unto  him,  52 
Go  thy  way  ;  thy  faith 
hath  "made  thee  whole. 
And  straightway  he  re- 
ceived his  sight,  and 
followed  him  in  the  way. 

And   when   they  draw  11 
nigh  unto  Jerusalem,  unto 
Bethphage  and  Bethany, 
at  the  mount  of  Olives,  he 
sendeth   two   of  his  dis- 
ciples,    and    saith    unto  2 
them,  Go  your  way  into 
the  village  that  is   over 
against  you :  and  straight- 
way as  ye  enter  into  it,  ye 
shall    find    a    colt    tied, 
whereon  no  man  ever  yet 
sat ;  loose  him,  and  bring 
him.    And  if  any  one  say  3 
unto  you,  Why  do  ye  this  % 
say   ye,    The   Lord   hath 
need  of  him  ;  and  straight- 
way  he   3will   send    him 
4  back  hither.     And  they  4 
went  away,  and  found  a 

3  Gr.  sendeth. 

4  Or,  again 


which  was  followed  by  the  cru- 
cifixion.    (John  12:1,  12.) 

1.  Bethpthage  and  Bethany ; 
hamlets  situated  at  a  short  dis- 
tance from  Jerusalem,  upon  the 
declivities  of  the  Mount  of 
Olives.  The  word  Beth  means 
house,  and  it  enters  largely  into 
the  composition  of  Hebrew 
names.  The  mountain  was  an 
extensive  elevation  of  land,  ris- 
ing into  several  summits,  which 
overlooked  Jerusalem  itself  and 
a  wide  horizon. 


186 


S.  MARK. 


11.  4- 


colt     tied    at    the    door 
without  in  the  open  street; 

5  and  they  loose  him.  And 
certain  of  them  that  stood 
there  said  unto  them, 
What  do  ye,  loosing  the 

6  colt  ?  And  they  said  unto 
them  even  as  Jesus  had 
said :  and  they  let  them 

7  go.  And  they  bring  the 
colt  unto  Jesus,  and  cast 
on  him  their  garments  ; 
and   he    sat    upon    him. 

8  And  many  spread  their 
garments  upon  the  way  ; 
and  others  x  branches, 
which  they  had  cut  from 

9  the  fields.  And  they  that 
went  before,  and  they  that 
followed,  cried,  Hosanna; 
Blessed  is  he  that  cometh 
in  the  name  of  the  Lord  : 

1  Gr.  layers  of  leaves. 

8.  Many.  Jesus  had  been  at 
Jerusalem  before,  and  was 
known  in  these  villages.  His 
coming  at  this  time  renewed 
the  interest  they  had  felt  in  him, 
and  awakened  general  enthusi- 
asm. 

10.  They  considered  Jesus  the 
Messiah,  but  they  thought  that 
he  had  come,  not  to  save  them 
from  their  sins,  but  to  restore 
the  kingdom  of  David;  that  is, 
to  bring  back  the  nation  to 
independence  and  prosperity. 
Their  words,  as  rendered  in  this 
version,  indicate  very  clearly  the 
spirit  with  which  they  welcomed 
Jesus. 

11.  When  he  had  looked,  &c. ; 
silently  observing  the  abuses 
which  he  was  to  rebuke  so  de- 
cisively on  the  following  day. 

13.  For  it  icas  not  the  season  of 
Ogs.  There  is  an  obvious  diffi- 
culty in  making  this  statement 


Blessed    is    the  kingdom  10 
that  cometh,  the  kingdom 
of     our     father     David : 
Hosanna  in  the  highest. 

And  he  entered  intoii 
Jerusalem,  into  the 
temple  ;  and  when  he  had 
looked  round  about  upon 
all  things,  it  being  now 
eventide,  he  went  out  unto 
Bethany  with  the  twelve. 

And  on  the  morrow,  12 
when  they  were  come  out 
from  Bethany,  he  hun- 
gered. And  seeing  a  fig  13 
tree  afar  off  having  leaves, 
he  came,  if  haply  he 
might  find  anything 
thereon :  and  when  he 
came  to  it,  he  found 
nothing  but  leaves  ;  for  it 
was    not    the    season   of 


harmonize  with  the  rest  of  the 
narrative;  for  Jesus  would  cer- 
tainly have  known  when  to  have 
expected  fruit.  Commentators 
have  attempted  to  avoid  the 
difficulty  by  understanding  this 
clause  to  mean  that  the  time  for 
gathering  figs  had  not  yet  passed; 
and  also  by  considering  it  as 
connected  with  the  first  clause 
of  the  verse,  thus:  He  came,  if 
haply  he  might  find  anything 
thereon,  for  the  time  oi^ gather- 
ing figs  had  not  yet  passed;  and 
when  he  came  to  it,  &c.  Tha 
interpretation  is  ingenious,  but 
cannot  be  said  to  be  entirely 
satisfactory.  There  seems  to  be 
something  mysterious  in  the 
whole  story  of  the  destruction 
of  the  fig-tree,  unless  Jesus  in- 
tended to  typify  by  it  the  de- 
struction of  Jerusalem,  as  a  pun- 
ishment for  its  ingratitude  and 
sins. 


<$ 


-pi  OF  T/ff  r% 

MATT.   XXV.  -        '0 


... 

•ill 


-11.   25. 


S.  MARK. 


189 


14 figs.  And  lie  answered 
and  said  unto  it,  No  man 
eat  fruit  from  thee  hence- 
forward for  ever.  And 
his  disciples  heard  it. 

15  And  they  come  to  Jeru- 
salem :  and  he  entered 
into  the  temple,  and  be- 
gan to  cast  out  them 
that  sold  and  them  that 
bought  in  the  temple, 
and  overthrew  the  tables 
of  the  money-changers, 
and    the    seats   of    them 

16  that  sold  the  doves  ;  and 
he  would  not  suffer  that 
any  man  should  carry  a 
vessel    through  the  tem- 

17  pie.  And  he  taught,  and 
said  unto  them,  Is  it  not 
written,  My  house  shall 
be  called  a  house  of 
prayer  for  all  the  na- 
tions %  but  ye  have  made 

18 it  a  den  of  robbers.  And 
the  chief  priests  and  the 
scribes  heard  it,  and 
sought  how  they  might 
destroy  him :  for  they 
feared  him,  for  all  the 
multitude  was  astonished 
at  his  teaching. 

1  Gr.  whenever  evening  came. 


And  'every  evening  2he  19 
went    forth    out    of    the 
city. 

And  as  they  passed  by  20 
in  the  morning,  they  saw 
the  fig  tree  withered  away 
from     the      roots.      And  21 
Peter  calling  to  remem- 
brance  saith    unto    him, 
Rabbi,    behold,    the    fig 
tree  which  thou  cursedst 
is   withered  away.     And  22 
Jesus  answering  saith  un- 
to  them,    Have   faith  in 
God.     Verily  I  say  unto  23 
you,  Whosoever  shall  say 
unto  this    mountain,  Be 
thou  taken  up  and  cast 
into  the   sea ;   and  shall 
not  doubt  in  his  heart, 
but    shall     believe     that 
what  he  saith  cometh  to 
pass ;    he   shall  have  it. 
Therefore  I  say  unto  you,  24 
All  things  whatsoever  ye 
pray  and  ask  for,  believe 
that     ye    have    received 
them,  and  ye  shall  have 
them.     And    whensoever  25 
ye    stand    praying,    for- 
give, if    ye    have    aught 
against    any    one ;     that 


15.  Into  the  temple;  into  one 
of  the  outer  courts  or  apartments 
of  it.  This  merchandise  con- 
sisted of  animals  and  a  kind  of 
money,  used  in  the  sacrifices 
and  the  other  services  of  the 
place. 

18.  At  his  teaching  ;  not,  as  in 
the  Old  Version,  his  doctrine;  it 
was  not  so  much  what  he  said  as 
his  manner  and  spirit,  that  as- 
tonished them. 

19.  He  did  not  merely,  as  the 
Old  Version  implied,  go  out  of 

8 


2  Some  ancient  authorities  read  they . 


the  city  that  evening,  but  every 
evening  during  this  last  week 
in  Jerusalem,  he  went  out  of 
the  city,  spending  the  night 
either  with  friends  in  Bethany, 
or  on  the  hill-side,  sleeping,  as 
the  Jews  often  did  in  that  mild 
climate,  upon  the  ground.  It 
was  not  safe  for  him  to  remain 
in  Jerusalem  over  night,  and  he 
was  finally  taken  at  night,  in  his 
place  of  retreat,  being  betrayed 
by  one  of  his  disciDles. 


190 


S.  MARK. 


11.  25— 


your  Father  also  whicli 
is  in  heaven  may  forgive 
you  your  trespasses.1 
27*  And  they  come  again 
to  Jerusalem :  and  as  he 
was  walking  in  the  tem- 
ple, there  come  to  him 
the  chief  priests,  and  the 
scribes,   and   the   elders ; 

28  and  they  said  unto  him, 
By  what  authority  doest 
thou  these  things  ?  or  who 
gave  thee   this  authority 

29  to  do  these  things  %  And 
Jesus  said  unto  them,  I 
will  ask  of  you  one  "ques- 
tion, and  answer  me,  and 
I  will  tell  you  by  what 
authority    I     do      these 

so  things.  The  baptism  of 
John,  was  it  from  heaven, 
or  from  men  ?  answer  me. 

31  And  they  reasoned  with 
themselves,  saj-ing,  If  we 
shall  say,  From  heaven  ; 
he  will  say,  Why  then 
did  ye  not  believe  him  % 

32sBut  should  we  say,  From 

1  Many  ancient  authorities  add  rer.  26 
But  if  ye  do  not  forgive,  neither  willyotir 
Father  which  is  in  Iieaven  forgive  your 
trespasses. 

2  Gr.  word. 


28.   Alluding   to    his   decided 
measures  for  expelling  the  traders 
from  the  temple. 
•  30.    The  baptism  of  John ;  the 
preaching  and  ministry  of  John. 

CHAPTER  Xn. 
1.  A  pit  for  the  wine-press ;  a 
cistern  dug  in  the  earth  or  hewn 
out  of  the  rock.  Usually  there 
were  two,  the  grapes  being  trod- 
den out  in  one  and  the  juice  run 
off  into  the  other. — And  built  a 
tower ;  a  watch-tower.  The 
vineyard  thus  tarefully  prepared 


men — they  feared  the 
people :  4for  all  verily 
held  John  to  be  a  pro- 
phet. And  they  answered  33 
Jesus  and  say,  We  know 
not.  And  Jesus  saith 
unto  them,  Neither  tell  I 
you  by  what  authority  I 
do  these  things. 

And  he  began  to  speak  12 
unto  them  in  parables.  A 
man  planted  a  vineyard, 
and  set  a  hedge  about  it, 
and  digged  a  pit  for  the 
winepress,    and    built    a 
tower,  and  let  it  out  to 
husbandmen,    and    went 
into     another      country. 
And  at    the    season    he  2 
sent  to  the  husbandmen 
a  5  servant,  that  he  might 
receive  from  the  husband- 
men of  the  fruits  of  the 
vineyard.    And  they  took  3 
him,  and  beat  him,   and 
sent    him    away    empty. 
And   again  he  sent  unto 4 
them    another    6  servant ; 

3  Or,  But  shall  rve  say,  From  men  ? 

4  Or,  for  all  held  John  to  be  a  propliet 
indeed. 

5  Gr.  bondservant. 


for  the  operations  of  the  hus- 
bandmen represents  the  Jewish 
nation,  which  had  been  provided 
with  many  safeguards  against 
the  moral  dangers  which  sur- 
rounded it,  and  with  every  in- 
ducement to  be  faithful  in  the 
service  of  God.  Instead,  how- 
ever, of  rendering  him  the  obe- 
dience and  the  honor  which 
u-ere  his  due,  they  treated  the 
prophets  and  the  other  messen- 
gers of  heaven,  successively 
sent  to  them,  in  the  manner  de- 
scribed in  the  text. 


—12.  17. 


S.  MARK. 


191 


and  him    they  wounded 
in  the  head,  and  handled 

5  shamefully.  And  he  sent 
another ;  and  him  they 
killed  :  and  many  others  ; 
beating  some,  and  killing 

6  some.  He  had  yet  one, 
a  beloved  son :  he  sent 
him  last  unto  them,  say- 
ing, They  will  reverence 

7  my  son.  But  those 
husbandmen  said  among 
themselves,  This  is  the 
heir ;  come,  let  us  kill 
him,  and  the  inheritance 

8  shall  be  ours.  And  they 
took  him,  and  killed  him, 
and  cast  him  forth  out  of 

9  the  vineyard.  What  there- 
fore will  the  lord  of  the 
vineyard  do  \  he  will 
come  and  destroy  the 
husbandmen,  and  will 
give   the    vineyard    unto 

10  others.   Have  ye  not  read 
even  this  scripture  ; 

The  stone  which  the 
builders  rejected, 

The  same  was  made 
the  head  of  the 
corner : 

11  This    was     from     the 

Lord, 
And  it  is  marvellous 
in  our  eyes  \ 

1  Or,  Teacher 


10.  Ps.  118:22,  23. 

13.  Herod  Antipas,  son  of  the 
old  king,  was  at  this  time  reign- 
ing over  Galilee. 

14.  They  supposed  that,  by 
thus  complimenting  his  inde- 
pendence and  moral  courage, 
they  should  induce  him  to  de- 


And  they  sought  to  lay  12 
hold  on  him  ;  and  they 
feared  the  multitude  ;  for 
they  perceived  that  he 
spake  the  parable  against 
them  :  and  they  left  him, 
and  went  away. 

And  they  send  unto  13 
him  certain  of  the  Phari- 
sees and  of  the  Herodians, 
that  they  might  catch 
him  in  talk.  And  when  14 
they  were  come,  they  say 
unto  him,  'Master,  we 
know  that  thou  art  true, 
and  carest  not  for  any 
one  :  for  thou  regardest 
not  the  person  of  men, 
but  of  a  truth  teaches t 
the  way  of  God  :  Is  it- 
lawful  to  give  tribute 
unto  CaBsar,  or  not  ? 
Shall  we  give,  or  shall 
we  not  give?  But  he,  15 
knowing  their  hypocrisy, 
said  unto  them,  Why 
tempt  ye  me  %  bring  me  a 
2  penny,  that  I  may  see 
it.  And  they  brought  it.  16 
And  he  saith  unto  them, 
Whose  is  this  image  and 
superscription  %  And  they 
said  unto  him,  Csesar's. 
And  Jesus  said  unto  them,  17 
Render  unto   Csesar  the 

2  See  marginal  note  on  Matt,  xviii.  28. 


clare  openly  against  paying  trib- 
ute to  the  Roman  government, 
and  thus  expose  himself  to  the 
charge  of  treason.  This  charge, 
in  fact,  they  did  afterwards  pre- 
fer. (Luke  23:2.)  A  proposal 
which  is  introduced  by  flattery 
usually  conceals  a  snare, 


192 


S.   MARK. 


12.  17-- 


things  that  are  Cesar's, 
and  unto  God  the  things 
that  are  God's.  And 
they  marvelled  greatly 
at  him. 

18  And  there  come  unto 
him  Sadducees,  which 
say  that  there  is  no  resur- 
rection ;  and  they  asked 

19  him,  saying,  'Master, 
Moses  wrote  unto  us,  If 
a  man's  brother  die,  and 
leave  a  wife  behind  him, 
and  leave  no  child,  that 
his  brother  should  take 
his  wife,  and  raise  up 
seed    unto    his    brother. 

20  There  were  seven  breth- 
ren :  and  the  first  took 
a  wife,  and  dying  left  no 

21  seed;     and    the     second 
took  her,  and  died,  leav 
ing  no  seed  behind  him ; 
and   the  third  likewise : 

22  and  the  seven  left  no 
seed.     Last    of    all    the 

23  woman  also  died.  In  the 
resurrection  whose  wife 
shall  she  be  of  them  %  for 
the  seven  had  her  to  wife. 

24  Jesus  said  unto  them,  Is 
it  not  for  this  cause  that 
ye  err,  that  he  know  not 


1  Or, 

2  Or, 


Teacher 

The  Lord  is  our  God  , 


the  Lord 


20.  No  seed;  no  children. 

26.  In  the  account  of  Moses' 
interview  with  God  at  the  burn- 
ing busli,  recorded  in  Ex.  3:6. 

27.  The  argument  is,  that  he 
would  not  call  himself  the  God 
of  Abraham,  Isaac,  and  Jacob, 
if  these  patriarchs  had-  really 
ceased  to  exist.  He  would  have 
said  to  Moses,  "Iwasthe  Grfcl 
of  Abraham,"  &c.     The  Saddu- 


the  scriptures,  nor  the 
power  of  God  ?  For  when  25 
they  shall  rise  from  the 
dead,  they  neither  marry, 
nor  are  given  in  marriage ; 
but  are  as  angels  in 
heaven.  Butas  touching26 
the  dead,  that  they  are 
raised  ;  have  ye  not  read 
in  the  book  of  Moses,  in 
the  place  concerning  the 
Bush,  how  God  spake 
unto  him,  saying,  1  am 
the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the 
God  of  Jacob  %  He  is  not  27 
the  God  of  the  dead,  but 
of  the  living :  ye  do 
greatly  err. 

And  one  of  the  scribes  28 
came,    and    heard    them 
questioning    together, 
and    knowing     that 
he    had    answered    them 
well,    asked    him,   What 
commandment  is  the  first 
of  all  %   Jesus   answered,  29 
The    first     is,     Hear,    O 
Israel;    2The    Lord    our 
God,   the    Lord    is    one : 
and  thou  shalt  love  the  30 
Lord   thy  God  "with    all 
thy  heart,  and  '  with  all 

is  one 
3  Gr.  from. 


cees  admitted  the  authority  of 
the  Old  Testament  scriptures, 
but  they  denied  that  the  immor- 
tality of  the  soul  was  taught 
there;  and,  in  fact,  the  allusions 
to  this  doctrine  are  far  less 
frequent  and  unequivocal,  in 
those  scriptures,  than  we  should 
have  expected  to  find  them. 
29,  30.  Deut.     6:4,  5. 


—12.  41. 


S.  MARK. 


193 


31  thy  soul,  and  1  with  all 
thy  mind,  and  'with  all 
thy  strength.  The  second 
is  this,  Thou  shalt  love 
thy  neighbour  as  thyself. 

32  There  is  none  other  com- 
mandment greater  than 
these.  And  the  scribe 
said  unto  him,  Of  a  truth, 
2  Master,  thou  hast  well 
said  that  he  is  one ;  and 
there   is   none   other  but 

33  he  :  and  to  love  him  with 
all  the  heart,  and  with 
all  the  understanding, 
and  with  all  the  strength, 
and  to  love  his  neighbour 
as  himself,  is  much  more 
than  all  whole  burnt 
offerings    and    sacrifices. 

34  And  when  Jesus  saw  that 
he  answered  discreetly, 
he  said  unto  him,  Thou 
art  not  far  from  the  king- 
dom of  God.  And  no 
man  after  that  durst  ask 
him  any  question. 

35  And  Jesus  answered 
and  said,  as  he  taught  in 
the  temple,  How  say  the 
scribes  that  the  Christ  is 

1  Gr.  from.  2  Or,  Teacher 

3  Sonie  ancient  authorities  read  under- 
neath thy  feet. 

35.  That  the  Christ ;  that  is. 
the  expected  Messiah.  Those 
whom  he  was  addressing  did 
not  acknowledge  that  he  was 
liimself  the  Christ. 

36.  In  the  Holy  Spirit ;  by  in- 
spiration.  (Ps.  110:1.) 

37.  The  argument  is  that  Da- 
vid speaks  of  the  coming  Mes- 
siah as  greatly  his  superior,  and 
as  sitting  at  the  right  hand  of 
God;  while  the  scribes  consid- 


the  son  of  David  %   David  36 
himself  said  in  the  Holy 
Spirit, 

The    Lord    said    unto 
my  Lord, 

Sit  thou  on  my  right 
hand, 

Till  I  make  thine 
enemies  3  the  foot- 
stool of  thy  feet. 
David  himself  calleth  37 
him  Lord ;  and  whence 
is  he  his  son  %  And  4  the 
common  people  heard 
him  gladly. 

And  in  his  teaching  he 38 
said,      Beware      of      the 
scribes,    which   desire  to 
walk   in  long  robes,  and 
to  Jiave  salutations  in  the 
marketplaces,    and    chief  39 
seats  in  the  synagogues, 
and  chief  places  at  feasts: 
they      which      d  e  v  o  u  r  40 
widows'  houses,   6and  for 
a    pretence    make     long- 
prayers  ;    these    shall   re- 
ceive   greater   condemna- 
tion. 

And  he  sat  down  over 41 
against  the  treasury,  and 

4  Or,  the  great  multitude 
-  5  Or,  even  while  for  a  pretence  they 
make 


ered  him  only  as  a  human 
descendant  of  David,  and  as 
coming  to  reign  with  similar 
earthly  power. 

40..  Greater  condemnation;  not, 
as  in  the  Old  Version,  greater 
damnation.  The  meaning  is 
that  hypocrisy,  which  often 
prevents  men  from  being  con- 
demned on  earth,  increases  the 
displeasure  and  condemnation 
with  which  God  beholds  their 
character. 


194 


S.  MARK. 


12.  41— 


beheld  how  the  multitude 
cast  '  money  into  the 
treasury  :  and  many  that 
were  rich  cast  in   much. 

42  And  there  came  2a  poor 
widow,  and  she  cast  in 
two  mites,  which  make  a 

43 farthing.  And  he  called 
unto  him  his  disciples, 
and  said  unto  them, 
Verily  I  say  unto  you, 
This  poor  widow  cast  in 
more  than  all  they  which 
are  casting  into  the  trea- 

1  Gr.  brass. 

2  Gr.  one. 


44.  The  Saviour  meant  simply 
to  call  the  attention  of  the  dis- 
ciples to  the  fact  that  the  liber- 
ality of  a  gift  depends  not  upon 
its  intrinsic  value,  but  upon  its 
relation  to  the  means  of  the 
giver.  He  says  nothing  to  jus- 
tify the  neglect  of  prudence  and 
discretion  in  acts  of  benevolence. 
It  is  not  even  certain  that  he 
meant  to  .express  any  opinion  in 
regard  to  the  propriety  of  the 
gift  in  this  case.  He  simply 
says  that  this  widow  did  more 
than  they  all.  Whether,  in  her 
circumstances,  it  was  her  duty 
to  do  so  much,  seems  to  be  left 
undecided.  We  are  taught  by 
this  incident  that  they  whose 
means  are  small  should  not  be 
discouraged  from  doing  what 
they  can,  since  God  regards,  not 
the  amount  of  the  gift,  but  the 
disposition  and  feelings  of  the 
giver.  But,  then,  on  the  other 
hand,  this  passage  should  not  be 
employed  as  a  means  of  urging 
the  poor  and  the  depressed  to 
distress  themselves  by  exertions 
which  it  is  not  their  duty  to 
make. 

CHAPTER  XIII. 

1.  The  original  temple  of  Sol- 


sury :  for  they  all  did  44 
cast  in  of  their  super- 
fluity ;  but  she  of  her 
want  did  cast  in  all  that 
she  had,  even  all  her  liv- 
ing. 

And  as  he  went  forth  13 
out  of  the  temple,  one  of 
his  disciples  saith  unto 
him,  3  Master,  behold, 
what  manner  of  stones 
and  what  manner  of 
buildings  !  And  Jesus  2 
said  unto  him,  Seest  thou 

3  Or,  Teacher 


omon  was  destroyed  at  the  time 
of  the  captivity.  On  the  return 
of  the  Jews,  it  was  rebuilt  upon 
a  more  moderate  scale,  as  de- 
scribed in  the  books  of  Ezra  and 
Nehemiah;  and  it  had  been  en- 
larged and  ornamented  by  Herod 
the  Great,  a' short  time  before 
our  Saviour's  coming;  so  that  at 
this  time  it  exhibited  great  mag- 
uificence  and  splendor. — Build- 
ings. The  temple  did  not  con- 
sist of  one  single  structure. 
There  was  a  great  central  edi- 
fice, containing  the  sanctuary 
and  the  Hcly  of  Holies;  and 
around  this  there  was  a  vast 
arrangement  of  walls,  courts, 
colonnades,  and  passages,  so  that 
the  whole  presented  a  very  im- 
posing spectacle.  The  plans  of 
the  temple  which  are  often  met 
witli  are  of  use  in  expanding  the 
general  ideas  of  the  reader  to 
proper  conceptions  of  the  mag- 
nitude and  extent  of  the  edifice; 
but  they  cannot  be  depended 
upon  in  detail. 

2.  There  shall  not  oe  left,  &c. ; 
that  is,  it  shall  be  utterly  de- 
stroyed. The  expression  is  prob- 
ably not  intended  to  mean  that 
literally  every  single  stone  should 
be  separated  from  the  rest. 


—13.  12. 


S.  MARK. 


195 


these  great  buildings  ? 
there  shall  not  be  left 
here  one  stone  upon  an- 
other, which  shall  not  be 
thrown  down. 

3  And  as  he  sat  on  the 
mount  of  Olives  over 
against  the  temple,  Peter 
and  James  and  John  and 
Andrew    asked    him  pri- 

4vately,  Tell  us,  when 
shall  these  things  be  % 
and  what  shall  be  the 
sign  when  these  things 
are  all  about  to  be  accom- 

5plished?  And  Jesus  be- 
gan to  say  unto  them, 
Take  heed  that  no  man 

6  lead  you  astray.  Many 
shall  come  in  my  name, 
saying,  I  am  he;  and 
shall   lead   many  astray. 

7  And  when  ye  shall  hear 
of  wars  and  rumours  of 
wars,  be  not  troubled : 
these  things  must  needs 
come  to  pass  ;  but  the  end 

8 is  not  yet.  For  nation 
shall  rise  against  nation, 
and     kingdom      against 


3.  The  Mount  of  Olives  ;  east 
of  Jerusalem.  The  buildings  of 
the  temple  were  in  full  view 
from  it. 

4.  What  shall  he  the  sign  ;  i.  e. , 
what  indications  shall  precede 
the  final  accomplishment  of  the 
prophecy  of  the  destruction  of 
Jerusalem.  The  discourse  which 
follows  is  much  more  fully  re- 
ported in  Matthew. 

9.  Councils  were  Jewish  tri- 
bunals, which  were  allowed  by 
the  Romans  to  exercise  jurisdic 
tion  in  certain  cases.  The  syna- 
gogue was  also  used  for  other 


kingdom:  there  shall  be 
earthquakes  in  divers 
places ;  there  shall  be 
famines  :  these  things  are 
the  beginning  of  travail. 

But    take    ye  heed  to  9 
yourselves  :  for  they  shall 
deliver  you  up  to  coun- 
cils ;   and   in  synagogues 
shall   ye  be  beaten  ;  and 
before      governors      and 
kings  shall   ye  stand  for 
my  sake,  for  a  testimony 
unto  them.    And  the  gos-io 
pel  must  first  be  preached 
unto  all  the  nations.  And  11 
when   they  lead    you  to 
judgement,    and    deliver 
you   up,  be  not  anxious 
beforehand  what  ye  shall 
speak :     but    whatsoever 
shall  be  given  you  in  that 
hour,  that  speak  ye :  for 
it  is  not  ye  that  speak, 
but  the  Holy  Ghost.  And  13 
brother  shall   deliver  up 
brother  to  death,  and  the 
father     his     child;    and 
children     shall     rise    up 
against       parents,      and 


purposes  than  religious  worship. 
Its  officers  had  a  certain  degree 
of  ecclesiastical  power;  and  it 
was  often  a  place  of  trial  and 
punishment  for  various  offen- 
ces. 

11.  Be  not  anxious  oeforehand. 
Christ  does  not,  as  the  Old  Ver- 
sion seemed  to  represent,  forbid 
forethought  and  preparation, 
but  he  relieves  his  disciples  in 
every  exigency  in  life  from 
anxiety  and  burdening  care. 
The  words  neither  premeditate 
were  added  here  in  the  Old  Ver- 
sion. 


196 


S.  MARK. 


13.  12— 


'cause  them  to  be  put  to 

13  death.  And  ye  shall  be 
hated  of  all  men  for  my 
name's  sake  :  but  he  that 
endure th  to  the  end,  the 
same  shall  be  saved. 

14  But  when  ye  see  the 
abomination  of  desolation 
standing  where  he  ought 
not  (let  him  that  readeth 
understand),  then  let 
them  that  are  in  Judsea 
flee  unto  the  mountains  : 

15  and  let  him  that  is  on  the 
housetop  not  go  down, 
nor  enter  in,  to  take  any- 
thing out  of  his  house : 

16  and  let  him  that  is  in  the 
field  not  return  back  to 

17  take  his  cloke.  But  woe 
unto  them  that  are  with 
child  and  to  them  that 
give  suck  in  those  days  ! 

18  And  pray  ye  that  it  be 

19  not  in  the  winter.  For 
those  days  shall  be  tribu- 
lation, such  as  there  hath 
not  been  the  like  from 
the  beginning  of  the  crea- 
tion which  Gfod  created 
until  now,  and  never  shall 

20  be.    And  except  the  Lord 

1  Or,  put  them  to  death 

14.  Abomination  of  desolation. 
This  is  a  Hebrew  mode  of  ex- 
pression, equivalent  to  terrible 
desolator  or  destroyer, — refer- 
ring to  the  Roman  army  stand- 
ing about  Jerusalem.  The 
prophet  Daniel  makes  three  al- 
lusions to  the  presence  of  this 
destroyer  at  the  holy  city.  (Dan. 
9:27.     11:31.     12:11.) 

20.  Had  shortened;  should 
shorten. 

24-27.  This  passage  has  given 


had  shortened  the  days, 
no  flesh  would  have  been 
saved  :  but  for  the  elect's 
sake,  whom  he  chose,  he 
shortened  the  days.  And  21 
then  if  any  man  shall  say 
unto  you,  Lo,  here  is  the 
Christ ;  or,  Lo,  there  ;  be- 
lieve *it  not:  for  there 22 
shall  arise  false  Christs 
and  false  prophets,  and 
shall  shew  signs  and  won- 
ders, that  they  may  lead 
astray,  if  possible,  the 
elect.  But  take  ye  heed: 23 
behold,  I  have  told  you 
all  things  beforehand. 

But  in  those  days,  after  24 
that  tribulation,  the  sun 
shall    be   darkened,    and 
the  moon  shall  not  give 
her  light,  and  the   stars  25 
shall     be     falling     from 
heaven,  and   the  powers 
that  are  in  the  heavens 
shall    be     shaken.     And  26 
then   shall   they  see   the 
Son  of    man    coming  in 
clouds  with  great  power 
and    glory.       And     then  27 
shall   he  send  forth   the 
angels,  and   shall  gather 

2  Or,  him 


rise  to  much  discussion  among 
commentators.  The  language 
itself  is  such  as  seems  intended 
to  describe  the  final  judgment 
at  the  end  of  the  world ;  while 
the  manner  in  which  it  is  intro- 
duced by  the  expression,  "In 
those  days,"  at  the  commence- 
ment of  the  24th  verse,  and  still 
more  decisively  the  declaration 
in  the  30th  verse,  seem  clearly 
to  show  that  the  passage  relates 
to   events  which   took  place  in 


—13.  34. 


S.  MARK. 


197 


together  his  elect;  from 
the  four  winds,  from  the 
uttermost  part  of  the 
earth  to  the  uttermost 
part  of  heaven. 

28  Now  from  the  fig  tree 
learn  her  parable  :  when 
her  branch  is  now  become 
tender,  and  putteth  forth 
its  leaves,  ye  know  that 

29  the  summer  is  nigh  ;  even 
so  ye  also,  when  ye  see 
these  things  coming  to 
pass,  know  ye  that  1  he 
is  nigh,  emu  at  the  doors. 


1  Or,  it 


Verily  I  say  unto   yon,  no 
This  generation  shall  nor 
pass  away,  until  all  these 
things    be  accomplished. 
Heaven  and   earth    shall  31 
pass  away  :  but  my  words 
shall  not  pass  away.   But 33 
of  that  day  or  that  hour 
knoweth  no  one,  not  even 
the  angels  in  heaven,  nei- 
ther   the    Son,     but   the 
Father.     Take    ye   heed,  33 
watch  2and  pray  :  for  ye 
know  not  when  the  time 
is.     It  is  as  when  a  man,  34= 

2  Some  ancient  authorities  omit  and 
pray . 


the  time  of  the  apostles.     If  this 
latter  is  the  case,  the  language 
is   evidently    highly    figurative, 
and  is  intended  to  exhibit  in  the 
24th  and  25th  verses,  the  terri- 
ble commotions  of  the  times ;  in 
the  26th,  the  power  and  energy 
with  which   the  cause  of  Chris- 
tianity was  to  be  advanced;  and 
in  the  27th,  the  rapid  gathering 
in  of  "converts  from  all  countries 
and  legions.     If,    on  the  other 
hand,  this  passage  is  to  be  con- 
sidered as  referring  to  the  final 
judgment,  it  becomes  necessary 
to  suppose,  as  some  commenta- 
tors have  done,  that   the  sacred 
writer  has  omitted  some  portion 
of  our  Saviour's  remarks,  or  trans- 
posed the  order  of  them  in  such 
a  way  that  this  prediction  seems 
to   be   included,  with   the   rest, 
as  the   subject   of    the   general 
statement  in  v.  30,  when,  in  fact, 
if  the  omissions  were  supplied. 
or  the  order  restored,  it  would 
appear  that  it  was  not  so.     It  is 
difficult,  however,  to  admit  the 
possibility  of  such  omissions  or 
alterations,  without  impeaching 
the  faithfulness,  or  at  least  the 
historical    infallibility,     of    the 
8* 


record.       [In    my    opinion    the 
prophecies  of  Christ  recorded  in 
this    chapter    and   in   the  corre- 
sponding narratives   of  Matthew 
and   Luke,    cannot   be  regarded 
as    having    received    their   com- 
plete  fulfilment   in    the  destruc- 
tion of  Jerusalem,  and  it  is  very 
clear  to    me    that    the    apostles, 
Paul    especially,    were    looking 
forward   to  a  further  fulfilment. 
I  have    discussed    this    question 
at  length   in  my  commentary  on 
Matthew,    and  will  only  say  here 
that  the  general  declaration  in  v. 
30,    This    generation    shall    not 
pass  away  until  all  these  things 
be     completed,     refers,     in    my 
opinion,    to   the  Jewish   race  or 
nation,     who     have    been    very 
marvellously,  not  to  say  miracu- 
lously,   preserved,    despite  their 
dispersion,     through    all     these 
ages,  until   the  end   shall  come. 
Their  very  preservation  is  itself 
a  testimony  to  the  truth  of  these 
prophecies,  and   points  to  their 
final    fulfilment     in    the    second 
coming  of  Christ.     L.  A.] 

34.  Authority  to  Ms  servants  ; 
to  each  one  his  proper  charge. 


198 


S.   MARK. 


13.  34— 


sojourning  in  another 
country,  having  left  his 
house,  and  given  authori- 
ty to  his  '  servants,  to 
each  one  his  work,  com- 
manded also   the  porter 

85  to  watch.  Watch  there- 
fore :  for  ye  know  not 
when  the  lord  of  the 
house  cometh,  whether 
at  even,  or  at  midnight, 
or  at  cockcrowing,  or  in 

66  the  morning  ;  lest  com- 
ing suddenly  he  find  you 

37  sleeping.  And  what  I 
say  unto  you  I  say  unto 
all,  Watch. 

14  Now  after  two  days 
was  the  feast  of  the  pass- 
over  and  the  unleavened 
bread :  and  the  chief 
priests  and  the  scribes 
sought  how  they  might 
take  him  with  subtilty, 
2  and  kill-  him :  for  they 
said,  Not  during  the 
feast,  lest  haply  there 
shall  be  a  tumult  of  the 
people. 

1  Gr.  bondservants. 

2  Or,  a  flask 

3  Gr.  pistic  nard,  pistic  being  perhaps 


CHAPTER  XIV. 

1.  After  two  days  teas,  &c. ;  was 
to  be  ;  that  is,  it  was  to  take 
place  in  two  days  after  this  time. 

3.  A  woman.  This  was  Mary, 
the  sister  of  Lazarus,  who  was 
serving  at  the  table,  her  brother 
Lazarus  being  present  as  a  guest. 
(John  12:  2.)  Her  name  is  not 
mentioned  by  Mark,  apparently 
because  he  had  not  given  any 
previous  account  of  Lazarus  or 
of  the  family. — Brake  the  ~box  ; 
opened  it,  by  breaking  the  seals 
or  coverings. 


And  while  he  was  in  3 
Bethany  in  the  house  of 
Simon  the  leper,  as  he 
sat  at  meat,  there  came  a 
woman  having  2  an  ala- 
baster cruse  of  ointment 
of  'spikenard  very  costly ; 
and  she  brake  the  cruse, 
and  poured  it  over  his 
head.  But  there  were 4 
some  that  had  indigna- 
tion among  themselves, 
saying,  To  what  purpose 
hath  this  waste  of  the 
ointment  been  made  \  For  5 
this  ointment  might  have 
been  sold  for  above  three 
hundred  4  pence,  and  giv- 
en to  the  poor.  And  they 
murmured  against  her. 
But  Jesus  said,  Let  her 
alone ;  why  trouble  ye 
her?  she  hath  wrought  a 
good  work  on  me.  For  7 
ye  have  the  poor  always 
with  you,  and  whenso- 
ever ye  will  ye  can  do 
them  good  :    but  me  ye 

have    not    always.      She8 

■ 

a  local  name.    Others  take  it  to  mean 
genuine ;  others,  liquid. 
4  See  marginal  note  on  Matt,  xviii.  28. 


8.  She  hath  anointed  my  body 
beforehand ;  not  as  in  the  Old 
Version,  she  is  come  aforehand  to 
anoint  my  body  ;  for  she  did  not 
at  all  realize  what  she  was  doing. 
Christ,  foreseeing  that  the  prep- 
aration of  his  body  for  the 
tomb  would  not  be  completed, 
pathetically  refers  to  this  anoint- 
ing as  something  that  would 
take  the  place  of  the  completion 
of  the  preparations  which  ac- 
companied burial  among  the 
Jews. 


—14.  18. 


S.  MARK. 


199 


hath  done  what  she 
could  :  she  hath  anoint- 
ed my  body  aforehand 
9  for  the  burying.  And 
verily  1  say  unto  you, 
Wheresoever  the  gospel 
shall  be  preached 
throughout  whe  whole 
world,  that  also  which 
this  woman  hath  done 
shall  be  spoken  of  for  a 
memorial  of  her. 

10  And  Judas  Iscariot,  'he 
that  was  one  of  the  twelve, 
went  away  unto  the  chief 
priests,  that  he  might 
deliver  him   unto   them. 

11  And  they,  when  they 
heard  it,  were  glad,  and 
promised  to  give  him 
money.  And  he  sought 
how  he  might  conve- 
niently deliver  him  unto 
them. 

\%  And  on  the  first  day  of 
unleavened  bread,  when 
they  sacrificed  the  pass- 
over,  his  disciples  say 
ui\to    him,    Where    wilt 

1  Gr.  the  one  of  the  twelve. 


10.  Judas  Iscariot  was  the  one 
chiefly  dissatisfied  with  the 
honor  which  Mary  had  paid  to 
Jesus.     (John  12:  4,  5.) 

11.  Conveniently ;  secretly,  at 
tiight,  when  he  was  alone,  so 
that  he  should  not  be  rescued  by 
the  populace. 

12.  The  feast  of  unleavened 
bread  was  to  commemorate  the 
sudden  departure  of  the  Israel- 
ites from  Egypt,  when,  in  the 
haste  and  confusion  of  their 
flight,  they  were  obliged  to  use 
bread  prepared  without  leaven. 
It  commenced  on  the  day  ol  the 


thou  that  we  go  and  make 
ready  that  thou  may  est 
eat  the  passover  ?  And  he  18 
sendeth  two  of  his  dis- 
ciples, and  saith  unto 
them,  Go  into  the  city, 
and  there  shall  meet  you 
a  man  bearing  a  pitcher  of 
water :  follow  him  ;  and  14 
wheresoever  he  shall  enter 
in,  say  to  the  goodman  of 
the  house,  The  "Master 
saith,  Where  is  my  guest- 
chamber,  where  I  shall  eat 
the  passover  with  my  dis- 
ciples %  And  he  wiiriiim- 15 
self  shew  you  a  large 
npper  room  furnished 
and  ready :  and  there 
make  ready  for  us.  And  16 
the  disciples  went  forth, 
and  came  into  the  city, 
and  found  as  he  had  said 
unto  them :  and  they 
made  ready  the  passover. 

And  when  it  was  even- 17 
ing  he  cometh  with  the 
twelve.    And  as  they  3  sat  18 
and  were    eating,    Jesus 

2.  Or,    Teacher 
3  Gr.  reclined. 


passover, — in  this  case  on  Fri- 
day,— and  continued  seven  days. 
(Ex.  12:11-43.) 

13.  Into  the  city  ;  Jerusalem. 

13-16.  Special  precautions 
were  necessary  in  order  that  the 
place  where  Jesus  was  to  eat  the 
passover  might  be  concealed; 
otherwise  the  solemn  services  of 
the  last  supper  might  have  been 
broken  in  upon  by  a  band  of 
armed  men. —  Good  man  of  the 
house  ;  the  master  of  the  house, 
the  man  whom  they  met  with 
the  pitcher  being  a  servant. 


200 


S.   MARK. 


14.  18— 


said,  Yerily  I  say  unto 
you,  One  of  you  shall 
betray   me,  eoen  he  that 

19eateth  with  me.  They 
began  to  be  sorrowful, 
and     to    say    unto     him 

so  one  by  one,  Is  it  I  I  And 
he  said  unto  them,  It  is 
one  of  the  twelve,  he  that 
dippeth  with  me  in   the 

21  dish.  For  the  Son  of  man 
£oeth,  even  as  it  is  written 
of  him :  but  woe  unto 
that  man  through  whom 
the  Son  of  man  is  be- 
wrayed !  good  were  it  !  for 
that  man  if  he  had  not 
been  born. 

22  And  as  they  were 
eating,  he  took  "bread, 
and  when  he  had  blessed, 
he  brake  it,  and  gave  to 
them,  and  said,  Take  ye  : 

23  this  is  my  body.  And  he 
took  a  cup,  and  when  he 
had  given  thanks,  he  gave 

1  Gr.  for  him  if  that  man. 

2  Or,  a  loaf 

3  Or,  the  testament 


18.  Even  he  that  eateth  with  me. 
To  betray  a  guest  who  has  bro- 
ken bread  at  your  table,  is  con- 
sidered in  the  East  the  very 
■worst  kind  of  treachery. 

21.  That  is,  the  event  must 
»ake  place,  as  predetermined  in 
the  sovereign  counsels  of  God, — 
but  woe  to  the  wicked  agent 
through  whose  instrumentality 
the  work  is  done.  This  is  a 
very  strong  and  remarkable  as- 
sertion of  the  great  moral  truth, 
that  the  sovereignty  of  God  is 
absolute  and  entire  over  every 
event  that  comes  to  pass,  while 
yet  it  does  not  shield  the  guilty 
from  moral  responsibility  for  the 
part  they  perform  in  the  accom- 


to  them :  and  they  all  24 
drank  of  it.  And  he  said 
unto  them,  This  is  my 
blood  of  3the  4  covenant, 
which  is  shed  for  many. 
Yerily  I  say  unto  you,  1 25 
will  no  more  drink  of  the 
fruit  of  the  vine,  until 
that  day  when  I  drink  it 
new  in  the  kingdom  of 
God. 

And    when    they    had  26 
sung  a  hymn,  they  went 
out    unto   the  mount  of 
Olives. 

And   Jesus  saith   unto  27 
them,    All    ye    shall    be 
"offended:  for  it  is  written, 
I  will  smite  the  shepherd, 
and    the   sheep    shall   be 
scattered   abroad.     How- 28 
beit,  after  I  am  raised  up, 
I  will  go  before  you  into 
Galilee.     But  Peter  said 29 
unto  him,    Although   all 
shall    be    'offended,    yet 

4  Some  ancient  authorities  insert  new. 

5  Gr.  caused  to  stumble. 


plishment  of  his  designs.  The 
calm  decision  with  which  the 
principle  is  asserted  in  reference 
to  so  very  strong  a  case,  directly 
involving,  as  it  does,  t}ie  great 
difficulty  of  difficulties  in  moral 
philosophy,  makes  this  one  of 
the  most  remarkable  passages  in 
the  sacred  Scriptures.  The  Son 
of  man  goeth,  as  it  is  written  of 
him,  but  woe  unto  him  by  whom 
he  is  betrayed. 

25.  The  meaning  here  intend- 
ed by  the  Savior  is  supposed  to 
have  been,  that  with  this  inter- 
view his  social  intercourse  with 
his  disciples  would  close,  not  to 
be  resumed  again  until  he  should 
meet  them  in  heaven. 


14.  44. 


S.  MARK. 


201 


30  will  not  I.  And  Jesus 
saith  unto  him,  Verily  I 
say  unto  thee,  that  thou 
to-day,  even  this  night, 
before  the  cock  crow 
twice,     shalt     deny    me 

31  thrice.  But  he  spake 
exceeding  vehemently,  If 
I  must  die  with  thee,  I 
will  not  deny  thee.  And 
in  like  manner  also  said 
they  all. 

32  And  they  come  unto  'a 
place  which  was  named 
Gethsemane :  and  he  saith 
unto  his  disciples,  Sit  ye 

33  here,  while  I  pray.  And 
he  taketh  with  him  Peter 
and  James  and  John,  and 
began  to  be  greatly 
amazed,    and    sore    trou- 

34 bled/  And  he  saith  unto 
them,  My  soul  is  exceed- 
ing sorrowful  even  unto 
death :     abide    ye    here, 

35  and  watch.  And  he  went 
forward  a  little,  and  fell 
on  the  ground, and  prayed 
that,  if  it  were  possible, 
the  hour  might  pass  away 

36  from  him.  And  he  said, 
Abba,  Father,  all  things 
are  possible  unto  thee  ; 
remove  this  cup  from  me : 
howbeit  not  what  I  will, 

37 but  what  thou  wilt.  And 
he  cometh,  and  findeth 
them  sleeping,  and  saith 

1  Gr.  an  enclosed  piece  of  ground. 


32.  Gethsemane;  on  the  de- 
clivity of  the  Mount  of  Olives, 
•ast  of  Jerusalem. 

33.  Greatly     amazed;     over- 


unto  Peter,  Simon, 
sleepest  thou  \  couldest 
thou  not  watch  one  hour  % 
2  Watch  and  pray,  that  38 
ye  enter  not  into  tempta- 
tion :  the  spirit  iudeed  is 
willing,  but  the  flesh  is 
weak.  And  again  he  39 
went  away,  and  prayed, 
saying  the  same  words. 
And  again  he  came,  and  40 
found  them  sleeping,  for 
their  eyes  were  very 
heavy  ;  and  they  wist  not 
what  to  answer  him. 
And  he  cometh  the  third  41 
time,  and  saith  unto 
them,  Sleep  on  now,  and 
take  your  rest :  it  is 
enough ;  the  hour  is 
come  ;  behold,  the  Son  of 
man  is  betrayed  into  the 
hands  of  sinners.  Arise,  42 
let  us  be  going :  behold, 
he  that  betrayeth  me  is 
at  hand. 

And  straightway,  while 43 
he  yet  spake,  cometh 
Judas,  one  of  the  twelve, 
and  with  him  a  multitude 
with  swords  and  staves, 
from  the  chief  priests 
and  the  scribes  and  the 
elders.  Now  he  that  be-  44 
trayed  him  had  given 
them  a  token,  saying, 
Whomsoever  I  shall  kiss, 
that  is  he  :  take  him,  and 


2  Or,  Watch  ye,  and  pray  that  ye  enter 
not 


whelmed  with  a  mysterious  and 
bewildering  horror.  (Luke 
22:44.) 

40.    Wist  not ;  knew  not. 


202 


S.   MARK. 


H.   44— 


lead    him    away  safely. 

45  And  when  he  was  come, 

.  straightway  he  came    to 

him,    and    saith,   Rabbi  ; 

46 and  'kissed  him.  And 
they  laid  hands  on  him, 

47 and  took  him.  But  a 
certain  one  of  them  that 
stood  by  drew  his  sword, 
and  smote  the  2  servant  of 
the  high  priest,  and  struck 

48  off  his  ear.  And  Jesus 
answered  and  said  unto 
them,  Are  ye  come  out, 
as  against  a  robber,  with 
swords     and     staves     to 

49  seize  me  ?  I  was  daily 
with  you  in  the  temple 
teaching,  and  ye  took  me 
not :  but  this  is  done 
that  the  scriptures  might 

1  Gr.  kissed  him  much. 


47.  It  was  Peter  ;  John  re- 
cords his  name. 

51.  A  certain  young  man  ;  who, 
hearing  the  tumult  as  this  party 
passed  his  dwelling,  came  out 
in  a  night  dress  to  learn  the 
cause. 

54.  Into  tlie  court  of  the  high 
priest.  Probably  into  the  open 
court-yard  within  the  high 
priest's  palace.  There  was  a 
strange  mixture  of  boldness  and 
of  timidity  in  Peter's  plan  ot 
following  the  officers  and  their 
prisoner  at  a  distance,  and 
coming  into  the  palace  after  a 
brief  interval,  with  the  air  of  an 
unconcerned  spectator  of  the 
! dings.  As  it  was  dark 
when  Jesus  was  apprehended,  ho 
probably  supposed  that  his  fea- 
tures would  not  be  recognized 
again,  notwithstanding  the  prom- 
inent part  which  he  had  taken 
in    resisting   the    arrest.     They 


be  fulfilled.      And    they  50 
all  left  him,  and  fled. 

And  a  certain  young  51 
man  followed  with  him, 
having  a  linen  cloth  cast 
about  him,  over  his 
naked  body:  and  they 
lay  hold  on  him ;  but  he  52 
left  the  linen  cloth,  and 
fled  naked. 

And  they  led  Jesus  53 
away  to  the  high  priest : 
and  there  come  together 
with  him  all  the  chief 
priests  and  the  elders  and 
the  scribes.  And  Peter 54 
had  followed  him  afar 
off,  even  within,  into  the 
court  of  the  high  priest ; 
and  he  was  sitting  with 
the  officers,  and  warming 

2  Gr.  bondservant. 


who  know  how  easily  men  of 
truth  are  sometimes  surprised 
into  falsehood  in  unexpected  and 
trying  emergencies,  will  not 
wonder  much,  considering  the 
circumstances  of  the  case,  at 
Peter's  denial.  If,  as  was  prob- 
ably the  fact,  he  went  into  the 
hall  assuming  the  air  and  man- 
ner of  a  stranger,  he  placed 
himself  in  a  false  position,  and 
then  was  drawn  into  false  dec- 
larations to  avoid  detection. 
We  can  never  resort  to  conceal- 
ment or  disguise  without  expo- 
sing ourselves  to  the  most 
imminent  moral  dangers. — In  the 
light  of  the  fire.  A  graphic  touch 
indicating  that  we  have  here  an 
account  that  comes  from  an  eye- 
witness, and  showing  also  how 
Petri's  face  was  recognized. 
The  fire  was  made  of  coals  (John 
18:  18),  probably  in  a  portable 
brazier  in  the  court. 


14.   76. 


S.   MARK 


203 


himself  in  the  light  of  the 
55jire.  Now  the  chief  pries  ts 
and  the  whole  council 
sought  witness  against 
Jesus  to  put  him  to 
death  ;  and  found  it  not. 

56  For  many  bare  false  wit- 
ness against  him,  and 
their  witness  agreed  not 

57  together.  And  there 
stood  up  certain,  and 
bare  false  witness  against 

58  him,  saying,  We  heard 
him  say,  I  will  destroy 
this  '  temple  that  is  made 
with  hands,  and  in  three 
days  I  will  build  another 
made  without  hands. 

59  And  not  even  so  did 
their    witness    agree    to- 

eogether.  And  the  high 
priest  stood  up  in  the 
midst,  and  asked  Jesus, 
saying,  Answerest  thou 
nothing?  what  is  it  which 
these      witness      against 

61  thee?  But  he  held  his 
peace,  and  answered 
nothing.  Again  the  high 
priest  asked  him,  and 
saith  unto  him,  Art  thou 

1  Or,  sanctuary 

2  Gr.  liable  to. 


53.  Jesus  had  used  language 
like  this  (John  2:  19,)  referring, 
however,  not  to  the  temple,  but 
to  his  own  body. 

63.  Rent  his  clothes;  with 
affected  abhorrence  of  the  blas- 
phemy. 

65.  Received  him  icith  Mows  of 
their  hands  ;  a  singular  expres- 
sion ;  the  meaning  must  be, 
treated  him  or  welcomed  him, 
with  blows  of  the  hand. 

66.  Beneath    the     court;    the 


the  Christ,  the  Son  of  the 
Blessed  ?  And  J  e  s  u  s  62 
said,  I  am  :  and  ye  shall 
see  the  Son  of  man  sitting 
at  the  right  hand  of 
power,  and  coming  with 
the  clouds  of  heaven. 
And  the  high  priest  rent  63 
his  clothes,  and  saith, 
What  further  need  have 
we  of  witnesses?  Ye  64 
have  heard  the  blas- 
phemy :  what  think  ye  ? 
And  they  all  condemned 
him  to*  be  "worthy  of 
death.  And  some  began  65 
to  spit  on  him,  and  to 
cover  his  face,  and  to 
buffet  him,  and  to  say 
unto  him,  Prophesy  :  and 
the  officers  received  him 
with  3  blows  of  their 
hands. 

And  as  Peter  was  be- 66 
neath  in  the  court,  there 
cometh  one  of  the  maids 
of  the  high  priest ;  and  67 
seeing  Peter  warming 
himself,  she  looked  upon 
him,  and  saith,  Thou  also 
wast  with  the  Nazarene, 

3  Or,  strokes  of  rods 


apartment  in  which  the  mock 
trial  of  Jesus  was  being  carried 
on  was  probably  a  room  raised  ;i 
little  above  the  court-yard,  and 
opening  out  upon  it,  so  that 
Christ  could  hear  the  denials  of 
Peter,  and  Peter  could  see  the 
reproachful  glances  of  Christ. — 
One  of  the  maids.  She  had  ad- 
mitted him  at  John's  request  ; 
and  it  seems  she  recognized  him 
afterwards.     (John  18:  16,  17.) 


204 


S.   MARK. 


14.  67— 


eseoen  Jesus.  But  be  de- 
nied, saying,  !  I  neither 
know,  nor  understand 
what  thou  sayest :  and 
he  went  out  into  the 
2  porch  ;    8  and    the    cock 

69  crew.  And  the  maid  saw 
him,  and  began  again 
to  say  to  them  that  stood 
by,  This  is  one  of   them. 

70  But  he  again  denied  it. 
And  after  a  little  while 
again  they  that  stood  by 
said  to  Peter,  Of  a  truth 
thou  art  one  of  them ; 
for  thou  art  a  Galilsean. 

71  But  he  began  to  curse, 
and  to  swear,  I  know  not 
this    man    of    whom    ye 

72  speak.  And  straightway 
the  second  time  the  cock 
crew.  And  Peter  called 
to  mind  the  word,  how 
that  Jesus  said  unto  him, 
Before  the  cock  crow 
twice,  thou  shalt  deny 
me   thrice.      4  And  when 

1  Or,  I  neither  know,  nor  understand : 
thou,  what  sayest  thou  ? 

2  Gr.  forecourt. 


70.  He  was  identified  by  his 
Galilean  dialect.  See  Matt.  26 :73. 

72.  Galled  to  mind,  &c.  He 
was  reminded  of  it  by  a  look 
from  the  Saviour. 

CHAPTER  XV. 

1.  Held  a  consultation ;  to  ar- 
range a  plan  for  taking  Jesus 
before  the  Roman  government, 
and  securing  his  condemnation 
there.  Either  they  had  not  the 
legal  right  to  inflict  a  capital 
punishment,  or  eke,  if  they  had 
the  right,  as  some  have  main- 
tained, they  may  have  feared  the 
people,  and  considered   it  more 


he   thought    thereon,  he 
wept. 

And  straightway  in  the  15 
morning  the  chief  priests 
with      the     elders     and 
scribes,    and    the    whole 
council,  held  a  consulta- 
tion,   and   bound    Jesus, 
and   carried    him    away, 
and  delivered  him  up  to 
Pilate.  And  Pilate  asked  2 
him,  Art  thou  the  King 
of   the   Jews?      And    he 
answering  saith  unto  him, 
Thou   sayest.       And  the  3 
chief  priests  accused  him 
of    many    things.       And  4 
Pilate  again  asked  him, 
saying,    Answerest    thou 
nothing  ?      behold      how 
many  things  they  accuse 
thee   of.      But   Jesus  no5 
more  answered  anything ; 
insomuch      that      Pilate 
marvelled. 

Now  at   5the  feast  he6 
used  to  release  unto  them 

3  Many  ancient  authorities  omit  and 
t/ie  cock-  <-r<  w. 

4  Or,  And  he  began  to  weep. 

5  Or,  a  feast 


prudent  to  devolve  upon  the 
Roman  authorities  the  task-  of 
carrying  such  a  sentence  into 
execution. 

2.  Art  thou,  &c. ;  referring  to 
their  accusation,  Luke  23  :   2. 

5.  Jesus  ?io  more  answered  any- 
thing :  lie  answered  fully  Pi  lute's 
first  questioning  (John  18:  33- 
38),  but  after  this  made  no  re- 
sponse to  '  the  accusations 
brought  against  him,  because 
their  was  no  honest  endeavor  to 
ascertain  and  act  according  to 
the  truth. 

6.  He  used  to  release ;  vraa 
accustomed  to  releage. 


-15.  21. 


S.   MARK. 


205 


one  prisoner,  whom  they 

7  asked  of  him.  And  there 
was  one  called  Barabbas, 
lying  bound  with  them 
that  had  made  insurrec- 
tion, men  who  in  the  in- 
surrection had  committed 

8  murder.  And  the  multi- 
tude went  up  and  began 
to  ask  him  to  do  as  he 
was    wont    to    do    unto 

9  them.  And  Pilate  an- 
swered them,  saying, 
Will  ye  that  I  release  un- 
to you  the  King  of  the 

10  Jews?  For  he  perceived 
that  for  envy  the  chief 
priests  had  delivered  him 

11  up.  But  the  chief  priests 
stirred  up  the  multitude, 
that  he  should  rather  re- 
lease Barabbas  unto  them. 

12  And  Pilate  again  answer- 
ed and  said  unto  them, 
What  then  shall  I  do  un- 
to him  whom  ye  call  the 

13 King  of  the  Jews?  And 
they    cried     out     again, 

14  Crucify  him.  And  Pi- 
late said  unto  them, 
Why,  what  evil  hath  he 
done?     But    they    cried 

1  Or,  palace 


15.  Wishing  to  content  the 
people.  He  made  every  effort  to 
save  Jesus,  as  is  more  particu- 
larly related  by  the  evangelist 
John.  At  last,  dreading  a 
tumult,  (Matt.  27:  24,)  and 
afraid,  perhaps,  of  being  him- 
self accused  before  the  Roman 
emperor,  (John  19:  12,)  he  re- 
luctantly yielded. 

21.  It  has  been  noted  as  an 
interesting  confirmation  of  the 


out  exceedingly,  Crucify 
him.  And  Pilate,  wish- 15 
ing  to  content  the  multi- 
tude, released  unto  them 
Barabbas,  and  delivered 
Jesus,  when  he  had 
scourged  him,  to  be  cru- 
cified. 

And    the    soldiers  led  16 
him    away     within     tbe 
court,  which  is  the  *  Prse- 
torium  ;  and  they  call  to- 
gether the  whole  aband. 
And  they  clothe  him  with  17 
purple,    and    plaiting    a 
crown  of  thorns,  they  put 
it  on  him ;  and  they  be- 18 
gan  to   salute  him,  Hail, 
King  of  the  Jews  !     And  19 
they  smote  his  head  with 
a  reed,  and  did  spit  upon 
him,    and    bowing  their 
knees    worshipped    him. 
And     when      they     had  20 
mocked   him,    they  took 
off  from  him  the  purple, 
and  put  on  him  his  gar- 
ments.     And   they  lead 
him  out  to  crucify  him. 

And  they  'compel  one 21 
passing  by,  Simon  of  Cy- 
rene,    coming    from    the 


2  Or,  cohort 


3  Gr.  impress. 


genuineness  of  the  Gospels,  that 
Mark  is  the  only  evangelist  who 
mentions  that  Simon  was  the 
father  of  Alexander  and  Rufus ; 
as  it  was  very  natural  that  he 
should  do,  since  he  is  supposed 
to  have  written  at  Rome,  and 
for  the  use  of  Romans ;  and  one 
of  these  persons,  at  least,  seems 
to  have  resided  there,  (Rom. 
16:13.) 


206 


S.   MARK. 


15.  31- 


country,  the  father  of 
Alexander  and  Rufus,  to 
go  with  them,  that  he 
might    bear    his    cross. 

22  And  they  bring  him  unto 
the  place  Golgotha, 
which  is,  being  inter- 
preted,   The   place   of    a 

23  skull.  And  they  offered 
him  wine  mingled  with 
myrrh  :  but  he  received 

24  it  not.  And  they  crucify 
him,  and  part  his  gar- 
ments among  them,  cast- 
ing lots  upon  them,  what 
each  should  take. 

25  And  it  was  the  third 
hour,  and  they  crucified 

26  him.  And  the  super- 
scription of  his  accusa- 
tion   was    written    over, 

THE   KING   0<F   THE   JEWS. 

27  And  with  him  they  cru- 
cify two  robbers  ;  one  on 
nis  right  hand,  and  one 

2J>on  his  left.1  And  they 
that  passed  by  railed  on 
him,  wragging  their  heads, 
and  saying,  Ha !  thou 
that  destroy  est  the  2  tem- 

1  Many  ancient  authorities  insert  ver. 
28  And  the  scripture  was  fulfilled,  irhich 
saith,  And  he  was  reckoned  xvith  trans- 
gressors.   See  Luke  xxii.  37. 


23.  It  is  supposed  that  this 
Was  a  medicated  drink,  given  to 
blunt  sensibility  to  pain. 

25.  The  third  hour ;  nine 
o'clock  in  the  morning. 

27.  Two  robbers;  not,  as  in 
the  Old  Version,  thieves;  they 
were  probably  members  of  one 
of  the  bands  of  brigands  which 
greatly  infested  Palestine  at  this 
time.  They  had  probably  been 
condemned  before;  and  reserved 


pie,  and  buildest  it  in 
three  days,  save  thyself,  30 
and  come  down  from  the 
cross.  In  like  manner  31 
also  the  chief  priests 
mocking  him  among 
themselves  with  the 
scribes  said,  He  saved 
others  ;  3  himself  he  can- 
not save.  Let  the  Christ,  32 
the  King  of  Israel,  now 
come  down  from  the 
cross,  thai  we  may  see 
and  believe.  And  they 
that  were  crucified  with 
him  reproached  him. 

And    when    the    sixth  33 
hour  was  come,  there  wras 
darkness  over  the  whole 
4  land     until     the     ninth 
hour.      And  at  the  ninth  34 
hour  Jesus  cried,  with  a 
loud    voice,    Eloi,    Eloi, 
lama  sabachthani  ?  which 
is,  being  interpreted,  My 
God,  my  God,  5why  hast 
thou  forsaken  me  ?    And  35 
some  of  them  that  stood 
by,  when  they  heard  it, 
said,  Behold,  he  calleth 

2  Or,  sanctuary 

3  Or,  can  he  not  save  himself? 

4  Or,  earth 

5  Or,  why  didst  thou  forsake  mif 


for  the  occasion  of  this  pass- 
over,  for  execution,  that  their 
punishment  might  be  more  pub- 
lic. There  had  been  three  cri- 
minals, it  seems,  thus  reserved, 
including  Barabbas,  who  was 
released. 

32.  They  that  were  crucified 
with  him.  This  was  true,  in 
fact,  of  only  one  of  them.  (Luke 
23:  39-41.) 

34.  Ps.  22:  1. 


-15.  46. 


S.   MARK. 


207 


36  Elijah.  And  one  ran, 
and  filling  a  sponge  full 
of  vinegar,  put  it  on  a 
reed,  and  gave  him  to 
drink,  saying,  Let  be  ; 
let  us  see  whether  Elijah 
cometh  to  take  him  down. 

37 And  Jesus  uttered  aloud 
voice,    and  gave   up  the 

38  ghost.  And  the  veil  of 
the  '  temple  was  rent  in 
twain  from  the  top  to  the 

39 bottom.  And  when  the 
centurion,  which  stood 
by  over  against  him,  saw 
that  he  2  so  gave  up  the 
ghost,  he  said,  Truly  this 
man  was  3the  Son  of  God. 

to  And  there  were  also  wo- 
men beholding  from  afar : 
among  whom  were  both 
Mary  Magdalene,  and 
,Mary  the  mother  of 
James  the    4less   and  of 

41  Joses,  and  Salome  ;  who, 
when  he  was  in  Galilee, 
followed  him,  and  minis- 

1  Or,  sanctuary 

2  Many   ancient    authorities    read    so 
cried  out,  and  gave  ttj)  the  ghost. 

3  Or,  a  son  of  God 


36.  A  reed,  perhaps  the  stem 
of  the  plant  called  hyssojj.  (John 
19:  29.) 

37.  And  Jesus  uttered  a  loud 
voice.  If  this  statement  con- 
tained all  the  information 
upon  this  subject  communicated 
to  us,  we  might  have  supposed 
that  the  exclamation  was  one  of 
pain, — the  last,  expiring  cry. 
But,  as  John  tells  us  that  the 
expression  uttered  was,  "It  is 
finished,"  and  as  Luke  adds 
also  that  with  a  loud  voice  he 
commended  his  spirit  into  the 
hands  of  God,  the  dying  excla- 
mation seems  to  assume  the 
character   of    an   expression   of 


tered  unto  him ;  and 
many  other  women  which 
came  up  with  him  unto 
Jerusalem. 

And    when    even    was  42 
now  come,  because  it  was 
the  Preparation,  that  is, 
the   day  before   the   sab- 
bath, there   came  Joseph  43 
of  Arimathsea,  a  council- 
lor of  honourable  estate, 
who    also     himself     was 
looking  for  the  kingdom 
of   God ;   and   he   boldly 
went  in  unto  Pilate,  and 
asked    for    the    body   of 
Jesus.     And  Pilate  mar- 44 
veiled  if  he  were  already 
dead :   and    calling  unto 
him    the     centurion,    he 
asked    him    whether    he 
'had  been  any  while  dead. 
And  when  he  learned  it  45 
of      the     centurion,      he 
granted  the  corpse  to  Jo- 
seph.    And  he  bought  a 46 
linen    cloth,    and   taking 

4  Gr.  little. 

5  Many  ancient  authorities  read  were 
already  dead. 


triumphant  joy  that  the  great 
and  glorious  consummation  had 
at  last  arrived. 

39.  The  centurion  ;  the  officer 
who  commanded  at  the  execu- 
tion.— He  so  gave  up  the  ghost ; 
the  centurion  was  greatly  im- 
pressed with  the  manner  of 
Christ's  death,  and  the  trium- 
phant outcry  which  immediately 
preceded  it. 

40.  Salome;  the  mother  of 
James  and  John,  the  sons  of 
Zebedee. 

42.  On  the  day  now  called 
Friday.  The  Jewish  Sabbath 
was  the  seventh  day  of  the  week. 


208 


S.  MARK. 


15.  <±6— 


him  down,  wound  him  in 
the  linen  cloth,  and  laid 
him  in  a  tomb  which  had 
been  hewn  out  of  a  rock  ; 
and  he  rolled  a  stone 
against   the  door  of    the 

47  tomb.  And  Mary  Mag- 
dalene and  Mary  the 
mother  of  Joses  beheld 
where  he  was  laid. 

16  And  when  the  sabbath 
was  past,  Mary  Magda- 
lene, and  Mary  the  mother 
of  James,  and  Salome, 
bought  spices,  that  they 
might   come   and    anoint 

2  him.  And  very  early  on 
the  first  day  of  the  week, 
they  come  to  the  tomb 
when  the  sun  was  risen. 

3  And  they  were  saying 
among  themselves,  Who 
shall  roll  us  away  the 
stone    from  the   door   of 

4  the  tomb  %  and  looking 
up,  they  see  that  the 
stone  is  rolled  back  :  for 
it   was    exceeding  great. 

5  And  entering  into  the 
tomb,  they  saw  a  young 
man  sitting  on  the  right 

1  The  two  oldest  Greek  manuscripts, 
and  some  other  authorities,  omit  from 
ver.  9  to  the  end.  Some  other  authorities 


CHAPTER  XVI. 
2.    They  came,   &c.  ;    perhaps 

at  different  times  and  in  differ- 
ent parties  ;~for  it  would  Beem 
that  the  incidents  which  oc- 
curred to  Mary  Magdalene  (John 
20:  2-18)  were  very  different 
from  those  which  attended  the 
visit  of  the  other  Galilean 
women.      (Luke  21  :  1-9.) 

5.   A  young  man  ;  that  is,  the 
appearance  of  a  young  man. 


side,  arrayed  in  a  white 
robe ;  and  they  were 
amazed.  And  he  sairlie 
nn  to  them,  Be  not 
amazed :  ye  seek  Jesus, 
the  JNTazarene,  which  hath 
been  crucified :  he  is 
risen ;  he  is  not  here : 
behold,  the  place  where 
they  laid  him  !  But  go,  7 
tell  his  disciples  and  Pe- 
ter, He  goeth  before  you 
into  Galilee  :  there  shall 
ye  see  him,  as  he  said 
unto  you.  And  they  went  8 
out,  and  lied  from  the 
tomb  ;  for  trembling  and 
astonishment  had  come 
upon  them  :  and  they  said 
nothing  to  any  one ;  for 
they  were  afraid. 


'Now  when  he  was  9 
risen  early  on  the  first 
day  of  the  week,  he  ap- 
peared first  to  Mary  Mag- 
dalene, from  whom  he 
had  cast  out  seven  2devils. 
She  went  and  told  them  10 
that  had  been  with   him, 

hare  a  different  ending  to  the  GospeL 
2  Gr.  demon*. 


7.  And  Pete)' ;  that  is,  partic- 
ularly Peter,  who,  remembering 
his  denial  of  his  Lord,  might 
fear,  perhaps,  that  he  was  not, 
included  in  this  invitation  to 
meet  him  again. — As  he  said 
a ni"  you.  Before  his  death. 
Jesus  had  signified  his  intention 
to  meet  his  disciples  in  Galilee 
after  his  resurrection.  (Matt, 
26:  32.) 


16.   20— 


S.   MARK. 


209 


as    they    mourned    and 

11  wept.  And  they,  when 
they  heard  that  he  was 
alive,  and  had  been  seen 
of  her,  disbelieved. 

12  And  after  these  things 
he  was  manifested  in  an- 
other form  unto  two  of 
them,  as  they  walked,  on 
their  way  into  the  coun- 

13  try.  And  they  went  away 
and  told  it  unto  the  rest : 
neither  believed  they 
them. 

14  And  afterward  he  was 
manifested  unto  the 
eleven  themselves  as  they 
sat  at  meat ;  and  he  up- 
braided them  with  their 
unbelief  and  hardness  of 
heart,  because  they  be- 
lieved not  them  which 
had  seen  him  after  he  was 

15 risen.  And  he  said  unto 
them,  Go  ye  into  all  the 
world,  and  preach  the 
gospel  to  the  whole  crea- 

1  Gr.  demons. 


20.  The  question  whether  this 
passage,  beginning  at  verse  19, 
properly  belongs  to  Mark's  Gos- 
pel, or  is  an  addition  of  a  later 
hand,  is  one  on  "which  Biblical 
crTtics  differ.  The  probability, 
however,  is  that  Mark's  Gospel, 
as  originally  written  by  him, 
was  either  abruptly  broken  off 
by  some  accident,  or  its  close 
was  early  lost,  and  that  these 
last  verses,  from  the  9th  to  the 
20th,  were  added  at  a  very  early 
day,   probably  during  the  first 


tion.  He  that  believethiG 
and  is  baptized  shall  be 
saved  ;  but  he  that  disbe- 
lieveth  shall  be  con- 
demned. And  these  signs  17 
shall  follow  them  that  be- 
lieve :  in  my  name  shall 
they  cast  out  'devils ; 
they  shall  speak  with 
2new  tongues  ;  they  shall  18 
take  up  serpents,  and  if 
they  drink  any  deadly 
thing,  it  shall  in  no  wise 
hurt  them  ;  they  shall  lay 
hands  on  the  sick,  and 
they  shall  recover. 

So  then  the  Lord  Jesus,  19 
after  he  had  spoken  unto 
them,  was  received  up 
into  heaven,  and  sat  down 
at  the  right  hand  of  God. 
And  they  went  forth,  and  20 
preached  everywhere,  the 
Lord  working  with  them, 
and  confirming  the  word 
by  the  signs  that  fol- 
lowed.    Amen. 

2  Some   ancient  authorities  omit  new. 


century,  to  give  completion  to 
the  book,  the  material  for  the 
passage  being  found  in  passages 
in  the  other  Gospels,  the  authen- 
ticity of  which  is  not  questioned 
by  any  one.  For  a  fuller  state- 
ment of  the  reasons  for  and 
against  supposing  this  passage 
to  have  been  written  by  Mark 
himself,  see  my  commentary  on 
Mark.  All  the  incidents  here 
recorded  are  found  narrated  in 
a  different  form  in  the  other 
Gospels. — L.  A. 


THE  GOSPEL  ACCORDING  TO 

ST.  LUKE. 


There  are  several  incidental  allusions  to  the  person  and  history 
of  the  author  of  this  Gospel  in  the  New  Testament;  and,  in  ad- 
dition to  this,  the  most  ancient  Christian  writers  give  some  in- 
formation respecting  him,  which,  they  inform  us,  was  handed 
down  to  them  by  early  tradition.  From  these  two  sources  have 
been  derived  the  following  facts,  which  are  generally  consid- 
ered, by  Christian  scholars,  as  satisfactorily  ascertained. 

His  name,  though  it  is  not  mentioned  in  the  Gospel  itself,  was 
Luke.  He  was  a  physician,  probably  of  Antioch,  in  Syria;  of 
the  Jewish  religion,  though  perhaps  descended  from  a  Greek 
family.  After  his  conversion  to  Christianity,  he  became  the 
intimate  friend  and  companion  of  Paul.  He  accompanied  him 
on  some  of  his  most  important  journeys,  and  thus  enjoyed  fre- 
quent intercourse  with  the  most  prominent  of  the  early  Chris-, 
tians,  and  possessed  peculiar  facilities  for  becoming  acquainted 
with  the  history  of  the  early  church,  and  for  obtaining  accurate 
information  in  regard  to  the  life  and  sayings  of  Jesus  Christ. 
He  accordingly  wrote  this  Gospel,  and  also  the  book  of  the 
Acts.  The  considerations  which  led  him  to  do  this  are  stated 
in  a  few  introductory  verses  prefixed  to  those  books. 

Both  this  Gospel  and  the  book  of  the  Acts  are  addressed  to  TTieo- 
philus,  who  is  supposed  to  have  been  some  individual  of  rank, 
but  of  whose  person  and  history  nothing  is  known.  This  ad- 
dress to  Theophilns,  however,  ought,  probably,  to  be  consid- 
ered in  the  light  of  an  inscription  or  dedication;  as  the  whole 
plan  and  structure  of  both  works  indicate  that  they  were  in- 
tended for  general  use,  and  not  as  mere  private  communications 
to  a  single  individual. 


1      Forasmuch    as    many 
have   taken    in  hand    to 


CHAPTER  I. 
1.   Many  have  taken  in  hand  to 
draw  up  a  narrative.     The  refer- 
ence is  probably  to   fragmentary 

[210] 


draw  up  a  narrative  con- 
cerning     those     matters 


writings  giving  some  accounts  of 
Christ's  miracles  and  teachings, 
of  which  there  were  probably 
many  in  the  apostolic  age,  which 


-1.  5 


S.  LUKE. 


211 


which  have  been !  fulfilled 

2  among  us,  even  as  they 
delivered  them  unto  us, 
which  from  the  beginning 
were    eyewitnesses     and 

3  ministers  of  the  word,  it 
seemed  good  to  me  also, 
having  traced  the  course 
of  all  things  accurately 
from  the  first,  to  write 
unto  thee  in  order,  most 

1  Ox,  fully  established 

2  Gr.  words. 


have  since  been  lost. — Which 
have  teen  fulfilled  among  us  ;  not, 
as  in  the  Old  Version,  surely  Re- 
lieved among  us.  Luke  refers  to 
the  fact  that  the  events  in  Christ's 
life  were  a  fulfilment  of  Old 
Testament  prophecy. 

3.  We  learn  from  this  intro- 
duction that  the  inspiration  of 
the  sacred  writers  was  not  a 
divine  illumination  and  impulse, 
which  revealed  to  them,  super- 
naturally,  in  all  cases,  a  knowl- 
edge of  the  facts,  or  which  made 
them  the  mere  passive  instru- 
ments for  recording  words  which 
the  Holy  Spirit  dictated;  but 
that  it  was  rather  of  the  nature 
of  a  superintendence  and  con- 
trol over  the  exercise  of  their 
Own  memory  and  judgment,  and 
powers  of  investigation  and  ex- 
pression. Even  Luke's  deter- 
mination to  write  his  history, 
was  his  own  determination;  "it 
seemed  good  to  me."  And  he 
felt  qualified  for  the  work  on 
account  of  the  facilities  which 
he  enjoyed  for  acquiring  a  cor- 
rect knowledge  of  the  facts  by 
the  exercise  of  his  own  mental 
powers.  This  being  true  in  re- 
spect to  inspired  men,  of  course 
those  uninspired  religious  teach- 
ers, of  all  ages,  who  expect  such 
an  influence  from  the  Holy  Spir- 
it as  shall  render  unnecessary 
their   own   personal   efforts   for 


excellent        Theophilus ; 
that  thou  mightest  know  4 
the  certainty  concerning 
the  2  things  'wherein  thou 
wast  instructed. 

There  was  in  the  days  5 
of  Herod,  king  of  Judsea, 
a    certain    priest    named 
Zacharias,  of  the  course 
of  Abijah  :  and  he  had  a 

3  Or,  which  thou  wast  taught  by  tvord 
of  mouth 


mental  cultivation,  and  for  the 
acquisition  of  knowledge,  very 
greatly  err. 

3,  4.  Having  traced  tlie  course 
of  all  things  ;  not,  as  in  the  Old 
Version,  having  had  a  perfect 
understanding ;  i.  e.,  from  the 
first,  but  having  prepared  him- 
self to  write  his  history  by  a 
personal  and  careful  research. — 
Wherein  thou  least  instructed; 
taught  by  word  of  mouth. 
Luke's  object  was  to  give  fuller 
information  to  Theophilus  con- 
cerning matters  about  which  he 
had  known  something  already 
from  tradition. 

5.  Herod.  Judea  had  been 
conquered  by  the  Romansa  short 
time  before  this,  and  held  in 
imperfect  subjugation,  until,  at 
length,  Herod,  who  was  ap- 
pointed to  the  government  of  it, 
completed  the  conquest,  and 
induced  the  Roman  emperor  to 
grant  it  to  him  as  a  kingdom; 
and  he  had  been  reigning  over 
it  now,  in  great  power  and 
splendor,  for  more  than  thirty 
years.  He  acquired  great  cele- 
brity for  his  political  and  mili- 
tary talents,  his  influence  with 
the  Roman  government,  the 
energy  of  his  administration,  the 
violence  of  his  passions,  and  for 
his  cruelties  and  his  crimes.  He 
is  called  in  history  Herod  the 
Great.     The    individuals    me*- 


213 


S.  LUKE. 


1.5— 


wife  of  the  daughters  of 
Aaron,  and  her  name  was 

6  Elisabeth.  And  they 
were  both  righteous  be- 
fore God,  walking  in  all 
the  commandments  and 
ordinances   of    the   Lord 

7  blameless.  And  they  had 
no  child,  because  that 
Elisabeth  was  barren,  and 
they  both  were  now  l  well 
stricken  in  years. 

8  Now  it  came  to  pass, 
while  he  executed  the 
priest's  office  before  God 
in  the  order  of  his  course, 

9  according  to  the  custom 
of  the  priest's  office,  his 
lot  was  to  enter  into  the 
2  temple  of  the  Lord  and 

10  burn   incense.     And   the 
whole   multitude   of   the 

1  Gr.  advanced  in  their  days. 

tioned  in  the  subsequent  parts 
of  the  Scripture  history,  under 
the  name  of  Herod,  were  his 
descendants. — Of  the  course  of 
Abijah.  In  1  Chron.  24:  the 
arrangement  of  the  priests  into 
courses  is  given,  and  in  the  tenth 
verse  the  course  of  Abijah  is 
mentioned  as  the  eighth  in 
order. 

7.   Stricken;  advanced. 

9.  The  description  of  the  altar 
of  incense,  and  of  the  institution 
of  the  rite,  is  contained  in  Ex. 
30:1-8.  Burning  the  incense  in 
the  temple  was  a  duty  of  the 
highest  interest  and  solemnity. 
The  number  of  priests  was  so 
large  that  the  falling  of  the  lot 
to  any  individual  was  an  impor- 
tant event  in  his  life.  He  was  to 
go  alone  into  one  of  the  most 
magnificent  apartments  in  the 
world,  and  one  which  was  con- 
nected,   in   the   mind   of   every 


people  were  praying  with- 
out at  the   hour  of    in- 
cense.      And    there    ap-ll 
peared  unto  him  an  angel 
of  the  Lord  standing  on 
the  right  side  of  the  altar 
of  incense.     And  Zacha-12 
rias   was   troubled   when 
he  saw  him,  and  fear  fell 
upon  him.     But  the  an- 13 
gel  said  unto  him,   Fear 
not,  Zacharias  :    because 
thy  supplication  is  heard, 
and   thy   wife   Elisabeth 
shall    bear   thee    a    son, 
and      thou      shalt     call 
his   name    John.        Andu 
thou  shalt  have  joy  and 
gladness  ;  and  many  shall 
rejoice  at  his  birth.     For  15 
he  shall  be  great  in  the 
sight  of  the  Lord,  and  he 

2  Or,  sanctuary 


Jew,  witli  associations  of  the 
deepest  religious  veneration  and 
awe.  There  he  was  to  perform 
a  most  solemn  ceremony, — to 
burn  incense,  in  the  very  ante- 
chamber, and  almost  in  the  pres- 
ence of  Jehovah,  while  thou- 
sands were  waiting  without  in 
silence  and  solemnity.  Thus 
this  first  announcement  of  the 
approach  of  the  Messiah  was 
made  at  a  time  and  in  a  place  in 
keeping  with  the  moral  grandeur 
of  the  events  involved  in  the  an- 
nunciation. 

11,  12.  There  is  something 
mysterious  in  the  strange,  un- 
earthly terror,  with  which  the 
idea  of  any  communication  from 
the  world  of  spirits  is  associated 
in  the  minds  of  men,  in  all  ages 
of  the  world,  and  under  every 
variety  of  circumstance.  "What 
had  Zacharias  to  fear  ? 

15.   No  wine  nor  strong  drink  ; 


THE  EXECUTION  OF  JOHN  THE  BAPTIST. 


— 1.  23. 


S.  LUKE. 


215 


shall  drink  no  wine  nor 
'strong  drink;  and  he 
shall  be  filled  with  the 
2  Holy  Ghost    even   from 

16 bis  mothers  womb.  And 
many  of  the  children  of 
Israel  shall  he  turn  unto 

17  the  Lord  their  God  And 
he  shall  3go  before  his 
face  in  the  spirit  and 
power  of  Elijah,  to  turn 
the  hearts  >f  the  fathers 

r  to  the  children,  and  the 
disobedient  to  walk  in 
the  wisdom  of  the  just ; 
to  make  ready  for  the 
Lord  a   people   prepared 

is  for  him.  And  Zacharias 
said  unto  the  angel, 
Whereby  shall  I  know 
this?  for  I  am  an  old 
man,  and  my  wife  4  well 

19  stricken  in  years.  And 
the  angel  answering  said 
unto  him,  I  am  Gabriel, 
that   stand   in   the  pres- 

1  Gr.  sikera. 

2  Or,  Holy  Spirit :  and  so  throughout 
this  book. 

3  Some  ancient  authorities  read  come 


that  is,  like  the  ancient  proph- 
ets, he  shall  lead  a  life  of  abste- 
miousness and  self-denial.  There 
is  probably  a  reference  here  to 
what  is  known  as  the  Nazarite 
vow.     (See  Num.  ch.  6.) 

17.  Elijah.  The  meaning  is, 
With  the  boldness  and  energy 
which  characterized  the  prophet 
Elijah.  — To  turn  the  hearts,  &c.  ; 
to  bring  back  again  the  religious 
spirit  of  the  fathers  to  the  pres- 
ent generation. 

19.  The  name  Gabriel  is  men- 
tioned in  Dan.  8 :  16,  and  in 
9:21. 

20.  Silent;  that  is,  deaf  and 


1  ence  of  God  ;  and  I  was 
sent  to  speak  unto  thee, 
and  to  bring  thee  these 
good  tidings.  And  be- 20 
hold,  thou  slialt  be  silent 
and  not  able  to  speak, 
until  the  day  that  these 
things  shall  come  to  pass, 
because  thou  believedst 
not  my  words,  which 
shall  be  fulfilled  in  their 
season.  And  the  people  21 
were  waiting  for  Zacha- 
rias, and  they  marvelled 

5  while  he  tarried  in  the 

6  temple.     And  when  he  22 
came   out,  he   could  not 
speak   unto    them :    and 
they    perceived    that   he 
had  seen  a  vision  in  the 

6  ten^le :  and  he  contin- 
ued making  signs  unto 
them,  and  remained 
dumb.  And  it  came  to  23 
pass,  when  the  days  of  his 
ministration  were  fulfill- 

nigh  before  Ms  face: 

4  Gr.  advanced  in  her  days. 

5  Or,  at  his  tarrying 

6  Or,  sanctuary 

dumb :  the  same  words  being 
used  in  this  case  as  are  employed 
to  denote  this  class  in  other  parts 
of  the  New  Testament.  Accord- 
ingly, in  verses  62  and  63,  we 
see  that  his  friends  communicat- 
ed with  him  by  signs,  implying 
that  he  could  not  hear. 

21.  And  the  people  were  waiting 
for  Zacharias ;  i.  e.,  while  this 
interview  between  Zacharias  and 
the  angel  took  place. 

22.  He  continued  malting  signs 
unto  them;  he  remained  dumb 
during  the  rest  of  this  period  of 
his  ministration. 

23.  Ministration;  service  in 
the  temple. 


216 


S.  LUKE. 


1.  23— 


ed,  he  departed  unto  his 
house. 

24  And  after  these  days 
Elisabeth  his  wife  con- 
ceived ;  and  she  hid  her- 
self live  months,  saying, 

25  Thus  hath  the  Lord  done 
unto  me  in  the  days 
wherein  he  looked  upon 
me,  to  take  away  my 
reproach  among  men. 

26  Now  in  the  sixth  month 
the  angel  Gabriel  was  sent 
from  God  unto  a  city  of 
Galilee,  named  Nazareth, 

27  to  a  virgin  betrothed  to  a 


man  wnose  name  was 
Joseph,  of  the  house  of 
David;   and   the  virgin's 

28  name  was  Mary.  And  he 
came  in  unto  her,  and 
said,  Hail,  thou  that  art 
'highly     favoured,      the 

29  Lord  is  with  thee2.  But 
she  was  greatly  troubled 
at  the  saying,  and  cast  in 
her  mind  what  manner  of 
salutation  this  might  be. 

30  And  the  angel  said  unto 
her,  Fear  not,  Mary :  for 
thou  hast  found  "favour 

31  with  God.     And  behold, 


1  Or,  endued  with  grace 

2  Many  ancient  authorities  add 
art  thou  among  women.    See  ver.  42 

3  Or,  graee 

4  Gr.  -unto  the  ages. 


25.  To  be  childless  was  a  sub- 
ject of  reproach  among  the 
Jews,  though  very  unjustly. 

26.  The  scene  now  changes 
to  a  distant  part  of  the  country. 
Nazareth  was  in  Galilee,  fifty  or 
sixty  miles  from  Jerusalem. 

29.  That  is,  what  this  saluta- 
tion should  mean. 

35.  The  reading  given  in  the 


thou  shalt  conceive  in  thy 
womb,  and  bring  forth  a 
son,     and   shalt  call   his 
name  Jesus.    He  shall  be  82 
great,  and  shall  be  called 
the  Son  of  the  Most  High: 
and  the  Lord  God  shall 
give  unto  him  the  throne 
of  his  father  David :  and  33 
he   shall  reign  over  the 
house  of  Jacob  4for  ever ; 
and  of  his  kingdom  there 
shall    be    no    end.     And  34 
Mary  said  unto  the  angel, 
How  shall  this  be,  seeing 
I    know     not    a    man  ? 
And   the  angel  answered  35 
and   said  unto  her,    The 
Holy   Ghost    shall   come 
upon  thee,  and  the  power 
of  the  Most  High   shall 
overshadow  thee :  where- 
fore also  5that  which  6is  to 
be  born  "shall  be   called 
holy,    the   Son   of    God. 
And  behold,  Elisabeth  thy  36 
kinswoman,  she  also  hath 
conceived  a  son  in  her  old 
age  :  and  this  is  the  sixth 
month  with  her  that  "was 
called    barren.     For    no  37 
word  from  God  shall  be 

5  Or,  the  holy  thing  which  is  to  be  born 
shall  be  called  the  Son  of  God. 

G  Or,  is  begotten 

7  Some  ancient  authorities  insert  of 
thee.  8  Or,  is 


margin  is  substantially  that  of 
the  Old  Version. 

36.  Kinswoman ;  not  necessa- 
rily cousin,  as  in  the  Old  Version; 
the  nature  of  the  relationship  is 
not  indicated  by  the  original. 

37.  The  difference  in  phrase- 
ology here  between  the  New  and 
Old  Versions  is  considerable,  but 
the  meaning  is  really  the  same  ; 


1.  49. 


S.  LUKE. 


217 


38  void  of  power.  And  Mary 
said,  Behold,  the  'hand- 
maid of  the  Lord ;  be  it 
unto  me  according  to  thy 
word.  And  the  angel 
departed  from  her. 

39  And  Mary  arose  in 
these  days  and  went  into 
the  hill  country  with 
haste,  into  a  city  of  Judah; 

40  and  entered  into  the 
house   of  Zacharias   and 

41  saluted  Elisabeth.  And 
it  came  to  pass,  when 
Elisabeth  heard  the  salu- 
tation of  Mary,  the  babe 
leaped  in  her  womb  ;  and 
Elisabeth  was  filled  with 

42  the  Holy  Ghost ;  and  she 
lifted  up  her  voice  with  a 
loud  cry,  and  said,  Blessed 
art  thou  among  women, 
and  blessed  is  the  fruit  of 

43  thy  womb.  And  whence 
is   this   to  me,    that   the 


1  Gr.  bondmaid. 

2  Or,  believed  that  there  shall  t 


no  word  or  promise   of    God  is 
ever  ineffectual. 

38.  Handmaid  means  servant; 
so  that  Mary's  reply  is  an  ex- 
pression of  entire  submission  to 
the  divine  will. 

39.  The  country  in  the  neigh- 
borhood of  Jerusalem  was  called 
the  hill-country. 

40.  Saluted;  that  is,  addressed 
her,  with  expressions  of  affec- 
tionate recognition. 

43.  That  is,  Why  is  it  that  I 
receive  the  honor  of  a  visit  from 
the  mother  of  the  Saviour  ? 

41).  Thus  far  the  words  of 
Mary's  song  express  the  feelings 
awakened  in  her  heart  by  the 
circumstances  of  her  own  partic- 
ular case.     There  is   something 


mother  of  my  Lord  should 
come  unto  me?  For  44, 
behold,  when  the  voice  of 
thy  salutation  came  into 
mine  ears,  the  babe  leaped 
in  my  womb  for  joy.  And 45 
blessed  is  she  that  "be- 
lieved ;  for  there  shall  be 
a  fulfilment  of  the  things 
which  have  been  spoken 
to  her  from  the  Lord. 
And  Mary  said,  40 

My  soul  doth  magnify 

the  Lord, 
And  my    spirit    hath  4? 
rejoiced  in   God  my 
Saviour. 
For  he    hath    looked  48 
upon  the  low  estate 
of  his  'handmaiden : 
For      behold,       from 
henceforth  all  gene- 
rations shall  call  me 
blessed. 
For  he  that  is  mighty  49 

3  Gr.  bondmaiden. 


sublime  in  the  feelings  with 
which  this  youthful  maiden 
looks  forward  to  her  approach- 
ing maternity.  Her  mind  dwells 
not  upon  the  love,  the  caresses, 
the  thousand  charms  and  fasci- 
nations of  infancy  and  child- 
hood, on  which  the  heart  of  a 
mother  might  have  been  expect- 
ed to  rest.  She  seems  to  over- 
look all  these,  and,  as  if  from  a 
high  moral  elevation,  she  sur- 
veys the  vast  consequences  to  \ 
her  nation  and  to  her  race, 
which  were  to  result  from  the 
approaching  change  in  her  own 
private  condition.  The  remain- 
ing verses  of  the  song  are  gen- 
eral expressions  of  adoration 
and   praise,  for  the  power  and 


218 


S.  LUKE. 


1.  49— 


hath  done  to  me  great 
things ; 
And  holy  is  his  name. 

50  And  his  mercy  is  unto 

generations  and  gene- 
rations 

On  them  that  fear 
him. 

51  He      hath      shewed 

strength     with      his 
arm  ; 

He  hath  scattered  the 
proud  'in  the  imagi- 
nation of  their  heart. 

52  He     hath    put    down 

princes     from    their 
thrones, 
And      hath      exalted 
them  of  low  degree. 

53  The   hungry  he  hath 

filled       with       good 
things  ; 
And  the  rich  he  hath 
sent  empty  away. 

51      He  hath  holpen  Israel 
his  servant, 
That  he  might  remem- 
ber mercy 

55       (As  he  spake  unto  our 
fathers) 

1  Or,  by 


providence  of  God.  The  reader 
will  rind  a  very  striking  similar- 
ity between  this  hymn  of  thanks- 
giving and  that  of  Hannah,  as 
recorded  in  1  Sam.  ch.  2. 

54,  55.  The  object  of  this  vis- 
itation was  a  fulfilment  of  the 
prophecies  of  mercy  made  to  the 
fathers  through  the  ancient 
prophets. 

58.  Kinsfolk;  not  necessarily 
cousins,  as  in  the  Old  Version. 

59.  Circumcise.  This  was  a 
religious    ceremony,  performed, 


Toward  Abraham  and 
his  seed  for  ever. 

And   Mary  abode  with  56 
her  about  three  months, 
and    returned    unto    her 
house. 

Now   Elisabeth's    time  57 
was    fulfilled     that     she 
should  be  delivered  ;  and 
she  brought  forth  a  son. 
And  her  neighbours  and  58 
her  kinsfolk   heard  that 
the   Lord   had  magnified 
his   mercy  towards   her ; 
and    they  rejoiced    with 
her.    And  it  came  to  pass  59 
on  the  eighth   day,  that 
they  came  to   circumcise 
the  child ;  and  they  would 
have    called  him   Zacha- 
riasj    after    the   name   of 
his  father.     And  his  mo-  60 
ther  answered  and  said, 
Not  so  ;  but  he  shall  be 
called   John.     And   they  61 
said  unto  her,   There  is 
none  of  thy  kindred  that 
is    called   by  this   name. 
And    they  made  signs  to  62 
his  father,  what  he  would 


according  to  the  law  of  Moses, 
as  a  rite  essential  to  the  admis- 
sion of  any  one  to  the  Jewish 
communion.  It  was  pci  formed 
upon  infant  children  of  Jewish 
parents,  when  they  were  eight 
d;iys  old;  and  upon  those  who 
had  not  been  thus  circumcised 
in  infancy,  at  the  time  of  their 
conversion  to  Judaism,  at  what- 
ever period  of  their  lives  this 
might  be. 

60.  As  had  been   directed  by 


-4.  76. 


S.  LUKE. 


219 


63 have  Mm  called.  And  lie 
asked  for  a  writing  tablet, 
and  wrote,  saying,  His 
name  is  John.    And  they 

64  marvelled  all.  And  his 
mouth  was  opened  imme- 
diately, and  his  tongue 
loosed,    and     he    spake, 

65  blessing  God.  And  fear 
came  on  all  that  dwelt 
round  about  them  :  and 
all  these  sayings  were 
noised  abroad  throughout 
all    the    hill    country   of 

66  Judaea.  And  all  that 
heard  them  laid  them  up 
in  their  heart,  saying, 
What  then  shall  this 
child  be  \  For  the  hand 
of  the  Lord  was  with 
him. 

67  And  his  father  Zacha- 
rias  was  filled  with  the 
Holy  Ghost,  and  prophe- 
sied, saying, 

68  Blessed   be  the   Lord, 

the  God  of  Israel ; 
For    he    hath   visited 
and  wrought  redemp- 
tion for  his  people, 

69  And  hath  raised  up  a 


63.  Writing  tablet ;  writing 
tablets  were  made  in  various 
ways, — with  a  surface  of  some 
yielding  substance,  as  wax  or 
lead,  on  which  the  writing  was 
traced  with  an  iron  point. 

64.  The  prediction  being  now 
completely  fulfilled,  the  dumb- 
ness was  removed. 

65.  Fear  ;  a  feeling  of  wonder 
and  awe. 

69.  The  horn  was,  among  the 
Hebrews,  a  symbol  of  power. — 
In  the  house  of  his  servant  David; 
that  is,  in  his  family ;  among 
his  descendants. 


horn  of  salvation  for 

us 
In   the  house  of    his 

servant  David 
(As  he  spake  by  the  70 

mouth    of   his    holy 

prophets  which  have 

been  since  the  world 

began), 
Salvation    from    our7l 

enemies,    and     from 

the  hand  of  all  that 

hate  us  ; 
To     shew     mercy    to- 72 

wards  our  fathers, 
And  to  remember  his 

holy  covenant ; 
The    oath    which    he  73 

sware  unto  Abraham 

our  father, 
To  grant  unto  us  that  74 

we    being    delivered 

out  of    the  hand   of 

our  enemies 
Should     serve     him 

without  fear, 
In  holiness  and  right- 75 

eousness  before  him 

all  our  days. 
Yea  and  thou,  child,  76 

shalt   be    called    the 


7 1 .  Salvation  from  our  enemies  ; 
this  carries  us  back  to  and  qual- 
ifies and  explains  the  salvation 
referred  to  in  verse  69. 

72.  To  shew  mercy  towards  our 
fathers ;  by  showing  it  to  their 
children. 

76.  It  is  interesting  to  observe 
how  the  natural  feelings  and 
partialities  of  the  father  are  here 
merged  in  the  higher  emotions 
of  inspiration  and  prophecy. 
With  his  own  infant  son  before 
him,  his  only  son,  the  child  of 
his  old  age,  and  on  an  occasion 
the  most  exciting  to  a  father's 


220 


S.  LUKE. 


1.  76- 


propliet  of  the  Most 
High  : 

For  thou  shalt  go  be- 
fore the  face  of  the 
Lord  to  make  ready 
his  ways  ; 

77  To  give  knowledge  of 

salvation    unto     his 
people 

In  the  remission  of 
their  sins, 

78  Because  of  the  'tender 

mercy  of  our  God, 
'Whereby  the  day- 
spring  from  on  high 
9  shall  visit  us, 
n  To  shine  upon  them 
that  sit  in  darkness 
and  the  shadow  of 
death  ; 

1  Or,  heart  of  mercy      2  Or,  Wherein 
3  Many  ancient  authorities  read  hath 


feelings,  — the  burden  of  his 
song  is  the  great  blessings  which 
are  to  come  upon  the  world 
through  the  instrumentality  of 
(mother  child,  yet  to  be  born.  It 
is  only  in  conclusion  that  he 
turns  to  his  own  son,  and  then 
to  assign  him  the  comparatively 
humble  part  of  going  before  the 
face  of  the  Lord,  to  prepare  his 
ways. 

78.  Dayspring  ;  the  dawTn  of  a 
better  day. 

80.  Waxed  strong  in  spirit;  in- 
creased in  intellectual  energy. — 
In  the  deserts  ;  that  is,  probably, 
he  lived  in  retirement  in  a  part 
of  Judea  called  the  desert,  until 
he  commenced  his  public  preach- 
ing by  the  Jordan,  as  recorded 
by  Matthew  and  by  John.  His 
whole  life  was  that  of  an  ascetic 
and  recluse. 

CHAPTER  IT. 

1.  Cesar  Augustus;  the  Roman 
emperor.  Cesar  was  the  family 
name,  and  Augustus  an  honora- 


To  guide  our  feet 
into  the  way  of 
peace. 

And  the  child  grew,  80 
and  waxed  strong  in 
spirit,  and  was  in  the 
deserts  till  the  day 
of  his  shewing  unto  Is- 
rael. 

Now  it   came   to   pass  2 
in      those      days,     there 
went   out  a  decree  from 
Caesar     Augustus,     that 
all    4  the     world     should 
be    enrolled.      This    was  2 
the    first     enrolment 
made      when     Quirinius 
was   governor    of    Syria. 
And    all    wTent   to    enrol 3 
themselves,  every  one  to 

visited  vs. 
4  Gr.  the  inhabited  earth. 


or  illustrious.  These  names  were 
applied,  in  succession,  to  a  long 
line  of  monarchs.  The  first  was 
Julius  Cesar,  the  great  competi- 
tor of  Pompey.  The  one  here 
spoken  of  was  Octavianus  Cesar. 
The  one  in  power  when  Paul  ap- 
pealed unto  Cesar,  wTas  Noro. 
The  Claudius,  who  com -landed, 
all  Jews  to  depart  out  of  Rome, 
(Acts  18:  2,)  was  a  Cesar.—  All 
the  icorld ;  probably  the  whole 
country  of  the  Jewrs. 

2.  Should  he  enrolled;  not,  as  in 
the  Old  Version,  to  be  taxed. 
What  is  implied  in  the  original 
is  the  taking  of  a  census,  proba- 
bly as  a  step  preliminary  to  ac- 
tual taxation.  The  .lews  were 
compelled  to  submit  t<>  these  ex- 
actions of  the  Romans,  much 
against  their  will.  Hence  the 
odium  in  which  the  publicans, 
or  tax-gatherers,  were  held;  and 
also  the  peculiar  point  of  the 
question  put  to  our  Saviour,  on 
one  occasion, — whether  it  was 
lawful  to   pay  tribute   to  Cesar. 

I  OniriniiiG   who    ffnmirnnr  of    Sttvi<» 


2.  11 


S.  LUKE. 


£21 


4  his  own  city.  And  Joseph 
also  went  up  from  Gali- 
lee, out  of  the  city  of 
Nazareth,  into  Judaea, 
to  the  city  of  David, 
which  is  called  Bethle- 
hem, because  he  was  of 
the  house  and  family  of 

5  David  ;  to  enrol  himself 
with  Mary,  who  was 
betrothed  to   him,  being 

6  great  with  child.  And  it 
came  to  pass,  while  they 
were  there,  the  days  were 
fulfilled  that  she  should 

7  be  delivered.  And  she 
brought  forth  her  first- 
born son ;  and  she 
wrapped  him  in  swad- 
dling   clothes,     and   laid 

1  Ox,  night  watches 


for  a  period  of  five  years,  begin- 
ning six  years  subsequent  to  the 
birth  of  Christ.  This  fact  has 
presented  some  difficulty,  be- 
cause it  is  here  implied  that  the 
enrolment  under  Quirinius  took 
place  at  the  time  of  Christ's 
birth.  It  is,  however,  quite 
probable  that  Quirinius  held 
office  in  Syria  prior  to  his  being 
made  governor,  and  that  he  pre- 
pared the  enrolment  at  that 
time. — L.  A.] 

4.  It  is  interesting  to  observe 
how  the  fulfilment  of  the  sim- 
ple prophecy  that  Christ  should 
be  born  in  Bethlehem,  depended 
upon  the  political  movements  of 
the  greatest  power  on  the  globe. 
Thus  we  see  that  all  the  affairs 
of  human  life  are  connected  and 
intertwined,  so  as  to  form  one 
vast  and  complicated  system,  all 
of  which  is  under  the  complete 
control  of  the  providence  of 
God.  The  long  journey  from 
Nazareth,   made  in    order  that 


him  in  a  manger,  because 
there  was  no  room  for 
them  in  the  inn. 

And  there  were  shep-8 
herds  in  the  same  coun- 
try abiding  in  the  field, 
and   keeping  'watch  by 
night    over    their    flock. 
And  an  angel  of  the  Lord  9 
stood  by  them,   and  the 
glory  of  the  Lord  shone 
round  about   them :  and 
they    were    sore    afraid. 
And  the  angel  said  unto  10 
them,  Be  not  afraid  ;  for 
behold,  I  bring  you  good 
tidings  of  great  joy  which 
shall  be  to  all  the  people : 
for  there  is  born  to  youll 
this  day  in   the  city  of 


Joseph  and  Mary  might  present 
themselves  for  enrolment  in  the 
city  of  David,  served  to  make 
the  fact'  very  conspicuous  and 
prominent,  that  Jesus  was  de- 
scended from  the  royal  family. 

7.  All  the  arrangements  of  the 
ancients,  in  respect  to  travelling, 
were  so  totally  different  from 
ours,  that  we  can  now  form  but 
a  very  imperfect  idea  of  the  pre- 
cise situation  of  Mary  and  the 
infant,  from  the  words  used  to 
describe  it  in  the  text.  All  the 
circumstances  of  their  history 
conspire  to  show  that,  though  in 
humble  life,  they  were  by  no 
means  in  very  poor  and  destitute 
circumstances,  as  is  sometimes 
supposed. 

8.  Flocks  were  kept  in  ancient 
times,  not  by  means  of  fences  or 
enclosures,  but  by  shepherds, 
who  watched  them  in  open  pas- 
ture grounds. 

9.  Glory  of  the  Lord  ;  a  super- 
natural light. 


223 


S.  LUKE. 


2.  11— 


David  a  Saviour,  which 
la  is  'Christ  the  Lord.  And 
this  is  the  sign  unto  you  ; 
Ye  shall  find  a  babe 
wrapped  in  swaddling 
clothes,    and    lying  in  a 

13  manger.  And  suddenly 
there  was  with  the  angel 
a  multitude  of  the  heav- 
enly host  praising  God, 
and  saying, 

14  Glory  to  God  in   the 

highest, 
And  on  earth  'peace 
among  3men  in  whom 
he  is  well  pleased. 

15  And  it  came  to  pass, 
when  the  angels  went 
away  from  them  into 
heaven,  the  shepherds 
said  one  to  another,  Let 
us  now  go  even  unto 
Bethlehem,  and  see  this 
4  thin":   that    is    come  to 


pass, 


which     the     Lord 


1  Or,  Anointed  Lord 

2  Many  ancient  authorities  read  peace, 
geod pleasure  among  m  n. 


14.  The  Old  Version  read, 
And  on  earth,  peace,  good  will 
toward  men.  Scholars  are  not 
agreed  fully  respecting  either  the 
proper  reading  or  the  proper 
translation  of  this  passage.  Ac- 
cording to  the  Old  Version,  the 
angels  bring  a  promise  of  good, 
will  from  God  toward  men;  ac- 
cording to  the  New  Version, 
peace  is  God's  gift  to  those  men 
in  whom  he  is  well  pleased. 

20.  It  cannot  now  be  positive- 
ly ascertained  in  what  part  of 
the  year  the  birth  of  the  Saviour 
took  place.  In  the  absence  of 
all  certain  information,  how- 
ever, the  night  before  the  25th 
of  December  has  been  fixed 
upon,  by  a  sort  of  common  con- 


hath   made  known   unto 
us.     And  they  came  with  16 
haste,    and    found    both 
Mary    and  Joseph,    and 
the    babe    lying    in    the 
manger.     And  when  they  17 
saw  it,  they  made  known 
concerning     the      saying 
which     was     spoken  .  to 
them    about    this   child. 
And    all    that    heard    it  is 
wondered   at    the   things 
which  were  spoken  unto 
them  by  the  shepherds. 
But  Mary  kept  all  these  19 
"sayings,  pondering  them 
in   her   heart.      And  the  20 
shepherds  returned,  glori- 
fying  and   praising  God 
for   all    the    things    that 
they  had  heard  and  seen, 
even  as  it  was  spoken  un- 
to them. 

And  when  eight   days  21 
were  fulfilled  for  circum- 

3  Gr.  men  of  good  pleasure. 

4  Or,  saying 

5  Or,  thing* 


sent,  and  is  celebrated  in  various 
ways,  throughout  almost  all 
Christendom,  as  the  anniversary 
of  the  Saviour's  birthniglit.  Even 
the  year  itself  i>  not  definitely 
ascertained;  probably,  however, 
lie  was  born  four  years  before 
the  time  indicated  by  our  chro- 
nology, i.  e.,  B.  C.  4. 

21,  22.  The  law,  in  respect  to 
those  transactions,  is  recorded 
in  Lev.  12.  For  an  account  of 
the  original  consecration  of  all 
the  first-born  to  God's  service, 
Bee  Ex.  1:5:1,  2;  also  14,  15. 
Afterwards  the  tribe  of  Levi  was 
substituted  for  the  first-born,  in 
the  service  of  the  sanctuary,  as 
shown  in  Num.  8:lo-l>s,  and 
provision  wr.s  made  for  redeem- 


—2.  35. 


S.  LUKE. 


%n 


cising  him,  his  name  was 
called  Jesus,  which  was 
so  called  by  the  angel  be- 
fore he  was  conceived  in 

22  the  womb.  And  when 
the  days  of  their  purifi- 
cation according  to  the 
law  of  Moses  were  fulfill- 
ed, they  brought  him  up 
to  Jerusalem,  to  present 

23  him  to  the  Lord  (as  it  is 
written  in  the  law  of  the 
Lord,  Every  male  that 
openeth  the  womb  shall 
be    called    holy     to    the 

24  Lord),  and  to  offer  a 
sacrilice  according  to  that 
which  is  said  in  the  law 
of  the  Lord,  A  pair  of 
turtledoves,  or  two  young 

25  pigeons.  And  behold, 
there  was  a  man  in  Jeru- 
salem, whose  name  was 
Simeon ;  and  this  man 
was  righteous  and  de- 
vout, looking  for  the  con- 
solation of  Israel :  and 
the  Holy  Spirit  was  upon 

26  him.  And  it  had  been 
revealed  unto  him  by  the 
Holy  Spirit,  that  he 
should  not  see  death,  be- 
fore   he    had    seen     the 

27 Lord's  Christ.  And  he 
came   in   the   Spirit  into 

1  Gr.  bondservant. 

2  Gr.  Master. 


iug  the  first-born,  Num.  18:  i5, 
16. 

33.  Marvelling;  that  is,  they 
were  deeply  impressed  and 
affected. 

34.  7*  set  for  the  falling,  &c. 
The  Saviour's  coming  shall  be  the 
occasion  on  which    many   shall 

9* 


the  temple :  and  when 
the  parents  brought  in 
the  child  Jesus,  that  they 
might  do  concerning  him 
after  the  custom  of  the 
law,  then  he  received  28 
him  into  his  arms,  and 
blessed  God,  and  said, 
Now  lettest  thou  thy  29 

'servant    depart,     0 

'Lord, 
According      to       thy 

word,  in  peace ; 
For  mine    eyes  have  30 

seen  thy  salvation, 
Which  thou  hast  pre- 31 

pared  before  the  face 

of  all  peoples  ; 
A  light  for  3revelation  33 

to  the  Gentiles, 
And  the  glory  of  thy 

people  Israel. 
And  his  father  and  his  3s 
mother   were    marvelling 
at  the  things  which  were 
spoken    concerning  him  ; 
and  Simeon  blessed  them,  34 
and  said  unto  Mary  his 
mother,      Behold,      this 
child  is  set  for  the  falling 
and  rising  up  of  many  in 
Israel ;    and    for   a    sign 
which  is  spoken  against ; 
yea  and   a   sword    shall  35 
pierce  through  thine  own 

3  Or,  the  unveiling  of  the  Gentiles 


fall  into  grievous  sins,  while 
others  shall  be  raised,  by  means 
of  it,  to  a  new  life  of  holiness 
and  spiritual  joy. — A  sign,  &c.  ; 
a  mark  for  hatred  and  obloquy. 
35.  A  sword,  &c.  This  re- 
fers to  the  sufferings  which 
Mary  was  to  endure  through  her 


til 


S.  LUKE. 


2.  35- 


soul  5  that  thoughts  out 
of   many  hearts  may  be 

36  revealed.  And  there  was 
one  Anna,  a  prophetess, 
the  daughter  of  Phanuel, 
of  the  tribe  of  Asher  (she 
was  'of  a  great  age,  hav- 
ing lived  with  a  husband 
seven  years  from  her  vir- 

37ginity,  and  she  had  been 
a  widow  even  for  four- 
score and  four  years), 
which  departed  not  from 
the  temple,  worshipping 
with  fastings  and  suppli- 
cations   night   and   day. 

38 And  coming  up  at  that 
very  hour  she  gave  thanks 

1  Gr.  advanced  in  many  days. 


affection  and  sympathy  for  her 
son.  —  That  thoughts  out  of  many 
hearts,  &c.  This,  of  course, 
refers  back,  beyond  the  paren- 
thesis, to  the  last  words  of  the 
preceding  verse.  It  shows  us 
that  Jesus  did  not  force  himself 
upon  men,  as  their  king.  He 
presented  himself  before  man- 
kind, unarmed  and  defenceless, 
that  men  might  be  perfectly  free 
to  receive  or  to  reject  him  ;  so 
that  their  conduct  might  be  the 
true  index  of  the  thoughts  of 
their  hearts.  Christianity  itself 
stands  in  much  the  same  attitude 
at  the  present  day.  It  is  left 
exposed  and  defenceless  to  the 
attacks  of  unbelievers,  in  many 
points  in  which,  it  would  seem, 
it  might  have  been  easily 
guarded.  While  there  is  ample 
evidence  to  satisfy  those  honestly 
desirous  of  knowing  and  doing 
the  will  of  God,  there  are 
abundant  materials  out  of  which 
excuses  may  be  fabricated  for 
rejecting  it,  by  all  those  who 
wish  to  find  them.   While,  there- 


unto G-od,  and  spake  of 
him  to  all  them  that  were 
looking  for  the  redemp- 
tion of  Jerusalem.  And 39 
when  they  had  accom- 
plished all  things  that 
were  according  to  the  law 
of  the  Lord,  they  return- 
ed into  Galilee,  to  their 
own  city  Nazareth. 

And    the    child    grew,  40 
and  waxed  strong,  "filled 
with    wisdom :     and    the 
grace  of  God  was   upon 
him. 

And  his  parents  went 41 
every  year  to  Jerusalem 
at  the  feast  of  the  pass- 

2  Gr.  becoming  full  of  wisdom. 


fore,  we  do  all  in  our  power  to 
relieve  honest  doubts,  we  should 
not  be  too  eager  to  answer  the 
objections  and  difficulties  made 
by  cavilling  unbelievers.  Every 
thing  in  the  providence  of  God, 
as  indicated  by  the  circum- 
stances of  our  Saviour's  mission, 
by  his  preaching,  and  by  the 
present  condition  of  the  argu- 
ment for  Christianity,  shows 
that  it  is  his  design  that  those 
who  wish  to  find  excuses  for  re- 
jecting Christ,  should  have  the 
opportunity  ;  so  that  the  thoughts 
of  men's  hearts  may  be  freely  re- 
vealed. 

37.  Night  and  day ;  that  is, 
with  habitual  constancy. 

39.  The  flight  of  Joseph  and 
Mary  into  Egypt,  as  recorded  by 
Matthew,  took  place  before  their 
return  to  Nazareth.  It  is  not 
easy  to  account  for  Luke's 
omitting  all  mention  of  so  im- 
portant a  transaction,  when  we 
remember  the  words  of  his  pref- 
ace.    (Luke  1 :  3.) 

41.   For  an  account  of  the  in- 


2.  51. 


S.  LUKE. 


225 


42  over.  And  when  he  was 
twelve  years  old,  they 
went  up  after  the  custom 

43 of  the  feast;  and  when 
they  had  fulfilled  the 
days,  as  they  were  re- 
turning, the  boy  Jesus 
tarried  behind  in  Jeru- 
salem ;    and  his  parents 

44  knew  it  not ;  but  sup- 
posing him  to  be  in  the 
company,  they  went  a 
day's  journey;  and  they 
sought  for  him  among 
their    kinsfolk    and    ac- 

45  quaintance :  and  when 
they  found  him  not,  they 
returned    to    Jerusalem, 

46  seeking  for  him.  And  it 
came  to  pass,  after  three 
days  they  found  him  in 
the  temple,  sitting  in  the 

1  Or,  teachers   *"  - 

2  Gr.  Child. 


stitution  and  mode  of  celebrat- 
ing thepassover,  see  Ex.  12,  and 
Levit.  23. 

49.  Wist  ye  not ;  knew  ye  not. 
— In  my  Father's  house.  The 
original  is  literally  in  the  things 
of  my  Father  ;  the  New  Version 
represents  more  accurately  the 
significance  than  did  the  Old 
Version,  about  my  Father's  busi- 
ness. The  meaning  is  this — How 
is  it  that  you  could  not  find  me  ? 
Did  you  not  suppose  that  I 
should  be  at  my  Father's  ? — 
meaning  that  the  temple,  the 
house  of  God,  his  Father,  was 
his  natural  and  proper  home, 
and  the  place  where  they  should 
have  expected  to  find  him.  We 
must  suppose  that  his  being  left 
behind  by  his  parents  was  not 
designed  on  his  part,  both  be- 
cause he  at  once  returned  with 
his  parents  when  found,  and 
also   because   his   remaining  at 


midst    of    the    *'doctors, 
both  hearing  them,    and 
asking    them  questions  : 
and  all  that  heard  him  47 
were  amazed  at  his  under- 
standing and  his  answers. 
And  when  they  saw  him,  48 
they  were  astonished :  and 
his  mother  said  unto  him, 
2  Son,  why  hast  thou  thus 
dealt    with  us?    behold, 
thy  father  and  I  sought 
thee  sorrowing.     And  he  49 
said  unto  them,  How  is  it 
that  ye  sought  me?  wist 
ye  not  that  I  must  be  sin 
my  Father' s  house  %    And  50 
they  understood  not  the 
saying   which    he    spake 
unto  them.    And  he  went  51 
down    with    them,     and 
came   to  Nazareth ;    and 

3  Or,  about  my  Father's  business    Gr. 
in  the  things  of  my  Father. 


Jerusalem  intentionally,  without 
his  parents'  knowledge  or  con- 
sent, could  hardly  be  reconciled 
with  his  duty  as  a  son.  It  was 
his  principle,  as  he  expressed  it, 
to  fulfil  all  righteousness  ;  that  is, 
to  perform  faithfully  all  the  du- 
ties arising  out  of  the  human  re- 
lations which  he  sustained. 

51.  The  peculiar  character  of 
Mary's  feelings  towards  her  in- 
fant son  is  beautifully  intimated 
to  us  in  these  and  similar  ex- 
pressions, which  show  the  strong 
affection  of  the  mother,  repress- 
ed and  controlled  by  the  myste- 
rious sacred ness  with  which  the 
subject  of  it  was  invested.  She 
observes  everything,  watches 
everything,  but  is  silent  in  re- 
spect to  what  she  sees,  laying  it 
up  in  her  heart.  It  seems  as  if 
the  sacred  writers  perceived  the 
peculiar  dramatic  interest  of  her 
position;   for   every  allusion   to 


226 


S.   LUKE. 


2.51— 


lie  was  subject  unto  them: 
and  his  mother  kept  all 
these  'sayings  in  her  heart. 

52  And  Jesus  advanced  in 
wisdom  and  'stature,  and 
in  'favour  with  God  and 
men. 

3  Now  in  the  fifteenth 
year  of  the  reign  of  Ti- 
berius Cresar,  Pontius 
Pilate  being  governor  of 
Judaea,  and  Herod  being 
tetrarch  of  Galilee,  and 
his    brother    Philip    tet- 

1  Or,  things 


her  is  in  keeping  with  it,  and 
heightens  the  effect.  Wherever 
she  appears, — on  this  occasion, 
at  the  marriage  in  Cana  of  Gali- 
lee, in  her  attendance  upon 
Jesus  in  his  journeyings,  and  at 
his  last  hour,  standing  by  his 
side,  at  the  cross, — we  seem  to 
see  in  her  look,  her  attitude,  her 
tone  of  voice,  and  in  the  mean- 
ing of  the  few  wrords  she  utters, 
that  mingling  of  maternal  pride 
and  maternal  anxiety, — of  moth- 
erly fondness  for  a  son,  and  of 
religious  veneration  for  a  Sa- 
viour,— which  we  might  almost 
have  supposed  to  have  been  in- 
consistent with  each  other.  Si- 
lent, unobtrusive,  and  retiring, 
but  ever  watchful,  ever  at  hand, 
we  know  not  which  most  to  ad- 
mire, the  ardent  affection  which 
kept  her  near  her  son,  even  in 
his  greatest  dangers,  or  the  sin- 
gular quietness  of  spirit  and  re- 
serve, through  which  she  always 
keeps,  in  every  scene,  a  position 
so  becoming  to  the  gentleness 
and  modesty  of  woman.  It  is 
not  surprising  that  in  the  dark 
and  superstitious  ages  of  the 
church,  she  was  almost  worship- 
ped as  divine. 

CHAPTER  III. 


rarch   of    the    region    of 
Ituraia,  and  Trachonitis, 
and  Lysanias  tetrarch  of 
Abilene,     in    the    high- 
priesthood    of     A  n n a s 2 
and  Caiaphas,    the  word 
of  God  came  unto  John 
the   son  of  Zacharias  in 
the  wilderness.     And  he  3 
came  into  all  the  region 
round      about      Jordan, 
preaching  the  baptism  of 
repentance  unto  remission 
of  sins  ;  as  it  is  written  in  4 


2  Or,  age 


Or,  grace 


vided  after  his  death. — A  te- 
trarch is  a  ruler  over  a  portion 
of  a  kingdom,  possessing,  in 
some  respects,  kingly  powers.  A 
governor,  in  the  New  Testament, 
is  the  ruler  of  a  provi?ice,  which 
was  more  directly  dependent 
upon  the  government  of  Rome. 
Judea  and  the  adjoining  coun- 
tries, which,  in  the  days  of 
Herod  the  Great,  constituted  a 
kingdom,  were  now  separated, 
and  Judea  itself  was  a  province. 

2.  There  is  historical  evidence 
that  it  was  Caiaphas  who  actual- 
ly held  the  office  of  high  priest 
from  this  time  to  a  period  be- 
yond the  crucifixion  ;  but  Annas, 
his  father-in-law,  seems  to  have 
been  in  some  way  connected 
with  him  in  the  duties  of  the 
office.  (See  John  18:13  and 
24.)  Probably  the  Jews  did  not 
recognize  the  act  of  the  Roman 
government  in  substituting  Cai- 
aphas for  Annas,  and  still  con- 
tinued to  regard  the  latter  as 
their  real  high  priest.  —  Thetcord 
of  God ;  special  communications 
from  the  Holy  Spirit. 

3.  The  baptism  of  repentance. 
The  baptism  of  John  was  the 
symbol  and  pledge  of  repent- 
ance. 

4.  Isaiah  40 :  3-5. 


—3.  15. 


S.  LUKE. 


257 


the  book  of  the  words  of 
Isaiah  the  prophet, 

The  voice  of  one  cry- 
ing in  the  wilderness, 
Make    ye    ready   the 

way  of  the  Lord, 
Make     his     paths 
straight. 

5  Every  valley  shall  be 

filled, 
And   every    mountain 

and    hill     shall      be 

brought  low  ; 
And  the  crooked  shall 

become  straight, 
And  the  rough  ways 

smooth  ; 

6  And  all  flesh  shall  see 

the  salvation  of  God. 

7  He  said  therefore  to 
the  multitudes  that  went 
out  to  be  baptized  of  him, 
Ye  offspring  of  vipers, 
who  warned  you  to  flee 
from  the  wrath  to  come? 

8  Bring  forth  therefore 
fruits  worthy  of  1  repent- 
ance, and  begin  not  to 
say  within  yourselves, 
We  have  Abraham  to 
our  father  :  for  I  say  un- 
to you,  that  God  is  able 
of  these  stones  to  raise 
up  children   unto    Abra- 

1  Or,  your  repentance 

2  See  marginal  note  on  Matt.  v.  46. 

3  Or,  Teacher 


7.  Offspring  of  vipers.  We 
learn  from  Matt.  3 :  7,  that  it 
was  to  the  Pharisees  and  Saddu- 
cees  that  this  severe  language 
was  applied. 

12.  Publicans  ;  officers  appoint- 
ed to  collect  the  taxes. 

14.  Neither  exact  anything 
wrongfully ;  or,  as  in  the  Old 
Version,  neither  accuse  any  false- 


ham.  And  even  now  is  9 
the  axe  also  laid  unto  the 
root  of  the  trees  :  every 
tree  therefore  that 
bringeth  not  forth  good 
fruit  is  hewn  down,  and 
cast  into  the  fire.  And  10 
the  multitudes  asked  him, 
saying,  What  then  must 
we  do  ?  And  he  answered  11 
and  said  unto  them,  He 
that  hath  two  coats,  let 
him  impart  to  him  that 
hath  none ;  and  he  that 
hath  food,  let  him  do 
likewise.  And  there  came  12 
also  2  publicans  to  be  bap- 
tized, and  they  said  unto 
him,  3 Master,  what  must 
we  do  ?  And  he  said  un- 13 
to  them,  Extort  no  more 
than  that  which  is  ap- 
pointed you.  And  4  sol- 14 
diers  also  asked  him, 
saying,  And  we,  what 
must  we  do  %  And  he  said 
unto  them,  Do  violence  to 
no  man,  neither  "exact 
anything  wrongfully ; 
and  be  content  with  your 
wages. 

And  as  the  people  were  15 
in    expectation,    and    all- 
men    reasoned     in    their 

4  Gr.  soldiers  on  service. 

5  Or.  accuse  any  one 


ly.  The  meaning  is  substantial- 
ly the  same,  since  false  accusa- 
tions were  a  customary  method 
of  exacting  hush-money  from 
the  wealthy. 

15.  The  evangelist  John  states 
that  the  Jews  sent  special  mes- 
sengers from  Jerusalem  to  put 
this  question  to  him.  (John 
1-J19.) 


228 


S.   LUKE. 


3  15— 


hearts   concerning  John, 
whether  haply   he    were 

16 the  Christ;  John  an- 
swered, saying  unto  tbem 
all,  I  indeed  baptize  you 
with  water  ;  but  there 
cometli  he  that  is  mightier 
than  I,  the  latchet  of 
whose  shoes  I  am  not 
J  worthy  to  unloose  :  he 
shall  baptize  you  "with 
the  Holy  Ghost  and  with 

it  lire:  whose  fan  is  in  his 
h  a  n  dv  throughly  t  o 
cleanse  his  threshing 
floor,  and  to  gather  the 
wheat  into  his  garner ; 
but  the  chaff  he  will  burn 
up  with  unquenchable 
fire. 

18  With  many  other  ex- 
hortations therefore 
preached  he    'good   tid- 

1  Gr.  sufficient. 

17.  Fan;  an  agricultural  in- 
strument, by  which  the  chaff  was 
separated  from  the  wheat. — 
Gaimer  ;  granary. 

18.  The  language  here  which 
more  literally  renders  the  Greek 
than  did  that  of  the  Old  Ver- 
sion, implies  that  John's  preach- 
ing was  not  severe  and  threaten- 
ing, but  was  a  preaching  of 
glad  tidings  in  prophecy  of  the 
coming  of  the  Saviour. 

19.  20.  This  event  took  place 
some  time  afterwards.  It  is  in- 
serted here  in  order  to  complete 
what  Luke  had  to  say  of  the  bold 
and  fearless  character  of  John, 
as  a  preacher,  and  to  show  how 
his  public  ministrations  were 
brought  to  a  close. 

p  23.  Not,  as  in  the  Old  Ver- 
sion:  Jesus  was  beginning  to  be 
about  thirty  veins  of  ago.  but  he 
was  about  thirty  years  of  age  at 

t.hf>  hpcri nnin  tr  n(  Viic   miniotrw 


ings  unto  the  people  ;  but  19 
Herod  the  tetrarch,  being 
reproved  by  him  for 
Herodias  his  brother's 
wife,  and  for  all  the  evil 
things  which  Herod  had 
done,  added  yet  this  20 
above  all,  that  he  shut 
up  John  in  prison. 

Now  it  came  to  pass,  21 
when  all  the  people  were 
baptized,  that,  Jesus  also 
having  been  baptized, 
and  praying,  the  heaven 
was  opened,  and  the  Holy  22  « 
Ghost  descended  in  a 
bodily  form,  as  a  dove, 
upon  him,  and  a  voice 
came  out  of  heaven,  Thou 
art  my  beloved  Son  ;  in 
thee  I  am  well  pleased. 

And      Jesus     himself,  23 
when  he  began  to  teach, 


Or,  in 


3  Or,  the  gospel 


23-38.  In  comparing  thii 
genealogical  table  with  those 
contained  in  the  Old  Testament 
and  in  Matthew,  extensive  dis- 
crepancies are  found,  many  of 
which  are  explained  by  the  fol- 
lowing considerations:  1.  be- 
tween Jesus  and  David,  Matthew 
is  supposed  by  some  to  follow 
the  line  of  Joseph,  and  Luke, 
on  leaving  the  name  of  Joseph, 
to  ascend  in  the  line  of  Mary's 
ancestors;  by  others,  Mat  1  hew 
is  supposed  to  trace  the  descent 
from  Solomon  through  one  son, 
Luke  through  another.  2.  Mat- 
thew begins  the  line  with  Abra- 
ham,— Luke  carries  it  back  to 
Adam.  3.  In  some  cases,  inter- 
mediate names  are  omitted  in 
one  table,  while  they  are  insert- 
ed in  the  other.  Besides  the 
discrepancies  which  these  prin- 
ciples will  account  for,  there  are 

nfliore    TxrViir»V\      +  hr»     rp«pnrph     and 


4.  4, 


S.  LUKE. 


229 


was  about  thirty  years  of 
age,  being  the  son  (as  was 
supposed)  of  Joseph,  the 

24  5072-  of  Heli,  the  son  of 
Matthat,  the  son  of  Levi, 
the  son  of  Melchi,  the  son 
of    Jannai,    the    son    of 

25  Joseph,  the  son  of  Matta- 
thias,  the  son  of  Amos, 
the  5072,  of  Nahum,  the 
5072,  of  Esli,    the  son  of 

26]Naggai,  the  son  of  Maath, 
the  son  of  Mattathias,  the 
5072  of  Semein,  the  son  of 
Josech,  the  son  of  Joda, 

27  the  5072  of  Joanan,  the 
5072-  of  Rhesa,  the  5072  of 
Zerubbabel,  the  son  of 
1  Shealtiel,  the  507i  of  Neri, 

28  the  507i  of  Melchi,  the  5072 
of  Addi,  the  5072  of  Cosam, 
the  5072  of  Elmadam,  the 

29  5072,  of  Er,  the  son  of 
Jesus,  the  son  of  Eliezer, 
the  5072  of  Jorim,  the  5072 
of  Matthat,    the   5072   of 

30  Levi,  the  5072  of  Symeon, 
the  5072  of  Judas,  the  5072 
of  Joseph,  the  son  of 
Jonam,  the  5072  of  Eliakim, 

si  the  son  of  Melea,  the  5072 
of  Menna,  the  5072  of 
Mattatha,  the  son  of 
Nathan,  the  5072,  of  David, 

82  the  5072  of  Jesse,  the  5072 
of  Obed,  the  5071  of  Boaz, 
the  5072  of  "Salmon,  the 

38  son  of  Nahshon,  the  5072 


1  Gr.  Salathiel. 

2  Some  ancient  authorities  write  Sala. 

3  Many  ancient  authorities  insert  the 
90ix  of  Admin :  and  one  writes  Admin 


ingenuity    of  learned   men  have 
yet  been  unable  to  explain. 
CHAPTER  IV. 
4.  The  -words  but  by  every  word 


of  Amminadab,  "the  son 
of    'Ami,     the    5072     of 33 
Hezron,  the  5072  of  Perez, 
the  son  of  Judah,  the  son 
of  Jacob?  the  5072  of  Isaac.  84 
the  5071  of  Abraham,  the 
son  of  Terah,  the  5072-  of 
Nahor,  the  5072  of  Serng,  35 
the  5072-  of  Reu,  the  5072  of 
Peleg,    the  5072,  of  Eber, 
the  5072  of  Shelah,  the  5072  36 
of    Cainan,     the    5072,    of 
Arphaxad,     the    5072    of 
Shem?   the  5072  of  Noah, 
the  son  of  Lamech,  the 37 
5072,  of    Methuselah,  the 
5072  of  Enoch,  the  son  of 
Jared,  the  5072  of  Mahala- 
leel,    the  5071  of  Cainan, 
the  son  of  Enos,  the  507288 
of  Seth,  the  5072  of  Adam, 
the  5072,  of  God. 

And  Jesus,  full  of  the 
Holy      Spirit,     returned 
from    the    Jordan,     and 
was  led  5by  the  Spirit  in 
the     wilderness     during 
forty  days,  being  tempt 
ed  of  the  devil.     And  he  3 
did  eat  nothing  in  those 
days :     and    when     thev 
were  completed,  he  hun- 
gered.      And    the    devils 
said   unto  him,    If   thm 
art  the  Son  of  God,  com- 
mand  this  intone  that  it 
become  6bread.     And  <Je-4 
sus   answered  unto  him, 


for  Amminaddb. 

4  Some     ancient 
Aram. 

5  Or,  in 


authorities     write 
6  Or,  a  loaf 


that  proceedeth  out  of  the  moutli 
of  God,  are  added  in  Matthew's 
account  of  the  temptation. 


230 


S.  LUKE. 


4.4. 


It  is  written,  Man  shall 
not  live  by  bread  alone. 

5  And  he  led  him  up,  and 
shewed  him  all  the  king- 
doms  of  'the  world  in  a 

6  moment  of  time.  And 
the  devil  said  unto  him, 
To  thee  will  I  give  all 
this  authority,  and  the 
glory  of  them :  for  it 
hath  been  delivered  unto 
me  ;  and  to  whomsoever  I 

7  will  1  give  it.  If  thou  there- 
fore wilt  worship  before 
me,  it  shall  all  be  thine. 

8  And  Jesus  answered  and 
said  unto  him,  It  is  writ- 
ten, Thou  shall  worship 
the  Lord  thy  God,  and 
him     only     shalt      thou 

9  serve.  And  he  led  him 
to    Jerusalem,     and    set 

1  Gr.  the  inhabited  earth. 


5.  His  led  him  up  ;  unto  an  ex- 
ceeding high  mountain,  says 
Matthew.  We  are  probably, 
however,  to  understand  this 
whole  narrative  as  an  exceeding- 
ly dramatic  and  pictorial  ac- 
count of  a  temptation,  which  was 
an  inward  experience.  From 
no  possible  mountain  could 
Christ  have  seen  all  the  king- 
doms of  the  world. 

6-S.  .  The  psalmist  David 
thought  differently  in  respect  to 
the  disposal  of  earthly  power 
and  honor.  Promotion,  he  says. 
Cometh  neither  from  the  east, 
nor  from  the  west,  nor  from  the 
south;  but  &od  is  the  jttdge.  He 
putteth  down  one,  and  setteth 
up  another.  According  to  Mat- 
thew's account  this  was  the 
third  and  last  temptation,  and 
Christ  seems  now  for  the  first 
time  to  have  recognized  the 
tempter,    to  whom   he  said,    ac- 


him  on  the  'pinnacle  of 

the  temple,  and  said  un- 
to him,    If  thou  art    the 
Son  of  God,  cast   thyself 
down  from  hence:  for  it  10 
is  written, 

lie  shall  give  his  an- 


gels charge  concern- 
to   guard 


thee, 
thee  : 
and, 

On  their  hands   they  11 

shall  bear  thee  up. 
Lest  haply  thou   dash 
thy    foot    against    a 
stone. 
And      Jesus     answeringia 
said  unto  him.  It  is  said. 
Thou  shalt  not  tempt  the 
Lord  thy  God. 

And    when    the    devil  13 
had      completed      every 

'2  Gr.  wing. 

cording   to    Matthew,    Get    thee 
hence,  Satan  ! 

12.  By  comparing  this  pas- 
sage with  the  one  which  our 
Saviour  quotes,  (Deut.  G:li>.) 
which  refers  to  the  conduct  of 
the  Israelites  at  Massah  or  Meri- 
bah,  (Ex.  17:  0,  7f)  it  stems  that 
the  expression  tempt  God  is  ap- 
plied to  the  sin  of  presumptu- 
ously calling  for  or  expecting 
miraculous  interpositions  from 
him. 

13.  There  have  been  great  dis- 
putes among  the  learned  whether 
the  sacred  writers  intended  us 
to  understand,  in  this  ease,  that 
the  spirit  of  evil  appeared  in  :i 
visible  form,  and  with  an  audi- 
ble voice,  to  lead  Jesus  astray, 
or  whether  the  temptation  wa3 
urged  in  the  mode  in  which  en- 
ticements to  sin  are  ordinarily 
presented  to  the  human  mind, — 
by   inward   suggestions.     There 


-4.  18. 


S.  LUKE. 


231 


temptation,   he  departed 
from  Mm  'for  a  season. 

14  And  Jesus  returned  in 
the  power  of  the   Spirit 
into  Galilee  :  and  a  fame 
went  out  concerning  hin 
through    all    the    region 

15  round  about.  And  he 
taught  in  their  syna- 
gogues, being  glorified  of 
all. 

16  And  he  came  to  Naza- 
reth, where  he  had  been 

1  Or,  until 


are  very  serious  difficulties  at- 
tending the  settlement  of  this 
question  ;  but  it  is  less  important 
than  might  be  supposed,  as  all 
the  moral  aspects  and  bearings 
of  the  case  are  the  same  on  either 
supposition.  In  order  to  appre- 
ciate the  nature  and  severity  of 
this  trial,  we  must  remember 
that  Jesus  was  strictly  a  man, 
and  that  he  partook  of  all  the 
natural  feelings  of  the  human 
heart;  and  now,  as  he  was 
about  to  enter  upon  a  very  pub- 
lic career  as  a  man,  he  found 
himself  mysteriously  partaking 
of  the  divine  nature,  and  clothed 
with  divine  authority,  and 
placed,  moreover,  in  a  position 
which  opened  before  him  pros- 
pects of  the  greatest  magnifi- 
cence and  splendor,  if  he  would 
take  advantage  of  the  circum- 
stances in  which  he  was  placed, 
and  wield  the  supernatural 
powers  with  which  he  was 
clothed,  to  protect  himself  from 
injury,  to  gratify  his  own  de- 
sires, and  to  attain'  earthly 
dominion,  instead  of  giving 
himself  up  to  a  life  of  sorrow 
and  suffering,  and  to  an  agoniz- 
ing death,  for  the  redemption  of 
man.  These  seem  to  have  been 
the  suggestions  which  struggled 
for  the  mastery  over  him  in  the 


brought  up :  and  he  en- 
tered, as  his  custom  was, 
into  the  synagogue  on 
the  sabbath  day,  and 
stood  up  to  read.  And  17 
there  was  delivered  unto 
him  2the  book  of  the  pro- 
phet Isaiah.  And  he 
opened  the  book,  and 
found  the  place  where  it 
was  written, 

The  Spirit  of  the  Lord  18 
is  upon  me, 


2  Or,  a  roll 


3  Or,  roll 


dark  season  of  his  trial.  We 
have  too  indistinct  ideas  of  the 
reality  of  his  manhood  fully  to 
realize  the  greatness  and  severity 
of  the  struggle. 

15.  Glorified  of  all;  highly 
commended  and  approved  as  a 
preacher.  How  long  this  period 
of  his  ministry  continued,  dur- 
ing which  he  regularly  officiated 
in  the  synagogues  on  the  Sab- 
bath, enjoying  a  high  degree  of 
public  approbation  and  favor, 
we  are  not  informed.  It  was  a 
very  remarkable  period  of  his 
life. 

16.  As  his  custom  was  ;  an  in- 
dication that  Christ  observed  the 
Sabbath  day  as  a  day  of  public 
worship. 

17.  The  look,  The  books  in 
ancient  times,  as,  in  fact,  they 
are  now  in  Jewish  synagogues, 
were  rolls  of  parchment  or  vel- 
lum. 

18.  Anointing  was  the  ancient 
form  of  induction  to  high  and 
solemn  offices.  This  passage  is 
found  in  Isa.  61:  1,  2.  The 
words,  he  hath,  sent  me  to  heal  the 
broken-hearted,  contained  in  the 
Old  Version,  are  wanting  in  the 
best  manuscripts,  and  were  prob- 
ably inserted  to  make  the  pas- 
sage here  correspond  with  the 
original  prophecy  in  Isaiah. 


232 


S.  LUKE. 


4.  18— 


because  he  anointed 
me  to  preach  2good 
tidings  to  the  poor  : 

He  hath  sent  me  to 
proclaim  release  to 
the  captives, 

And  recovering  of 
sight  to  the  blind, 

To  set  at  liberty  them 
that  are  bruised, 

19  To    proclaim    the   ac- 

ceptable year  of  the 
Lord. 

20  And  he  closed  the  3book, 
and  gave  it  back  to  the 
attendant,  and  sat  down  : 
and  the  eyes  of  all  in  the 
synagogue  were  fastened 

21  on  him.  And  he  began 
to  say  unto  them,  To-day 
hath  this  scripture  been 
fulfilled    in     your    ears. 

22 And  all  bare  him  wit- 
ness, and  wondered  at  the 
words  of  grace  which  pro- 
ceeded out  of  his  mouth  : 


1  Or,  Wherefore 

2  Or,  the  gospel 


and  they  said,  Is  not  this 
Joseph's    son?     And    he 23 
said  unto   them,   Doubt- 
less ye  will  say  unto  me 
this  parable,    Physician, 
heal  thyself :   whatsoever 
we   have   heard    done  at 
Capernaum,  do  also  here 
in    thine    own     country. 
And  he  said,  Verily  I  say  24 
unto  you,  No  prophet  is 
acceptable     in     his    own 
country.     But  of  a  truth  25 
I  say    unto    you,    There 
were    many    widows     in 
Israel  in  the  days  of  Eli- 
jah, when  the  heaven  was 
shut  up  three  years  and 
six  months,   when    there 
came  a  great  famine  over 
all   the   land;    and   unto 26 
none  of  them  was  Elijah 
sent,    but    only    to    4Za- 
rephath,  in    the  land    of 
Sid  on,  unto  a  woman  that 
was  a  widow.     And  there  27 


3  Or,  roll 

4  Gr.  Sarepta. 


20.  The  attendant ;  an  officer 
of  the  synagogue  who  had  charge 
of  the  books  and  building. 

21.  To-day  hath  this  scripture 
teen  fidfilled  in  your  ears ;  i.  e., 
by  his  own  preaching.  This 
language  poiuts  him  out  very 
clearly  as  the  Messiah,  foretold 
by  the  Old  Testament  prophets; 

22.  It  is  not  meant  that  they 
interrupted  the  exercises  to  say 
this  aloud.  The  phraseology  is 
only  a  pointed  mode  of  repre- 
senting that  this  was  the  prevail- 
ing impression  upon  their  minds, 
— that  is,  surprise  that  the  un- 
taught son  of  their  1mm  Me 
townsman  Joseph,  should  preach 
with  such  power. 


25.  According  to  the  account 
here  referred  to,  (1  Kings  17:  8 
to  18:  1.)  it  was  three  years. 
The  addition  of  the  six  months 
to  the  duration  of  the  drought 
in  this  verse,  and  in  James,  (5 : 
17.)  is  generally  explained  by 
including  the  ordinary  dry  sea- 
son of  those  climates,  which 
preceded  the  drought. 

26.  The  meaning  is,  that  he 
was  not  sent  to  any  of  the 
widows  in  Israel,  but  to  a  Zido- 
nian  widow,  a  Gentile. 

27.  Elisha.  None  of  the 
leper*  '  Israel  were  cleansed, 
i)iit  a  Syrian  leper  was  cleansed. 
(See  2  Kings,  5 :) 


-4.  38. 


S.  LUKE. 


233 


were  many  lepers  in  Israel 
in  the  time  of  Elisha  the 
prophet ;  and  none  of 
them  was  cleansed,  but 
only  Naaman  the  Syrian. 

28  And  they  were  all  filled 
with  wrath  in  the  syna- 
gogue,    as     they    heard 

29 these  things;  and  they 
rose  up,  and  cast  him 
forth  out  of  the  city,  and 
led  him  unto  the  brow  of 
the  hill  whereon  their 
city  was  built,  that  they 
might   throw    him   down 

30 headlong.  3ut  he  pass- 
ing through  the  midst  of 
them  went  his  way. 

31  And  he  came  down  to 
Capernaum,  a  city  of 
Galilee.  And  he  was 
teaching  them  on  the  sab- 

32 bath  day:  and  they  were 
astonished  at  his  teach- 
ing ;    for  his    word    was 

63  with  authority.  And  in 
the  synagogue  there  was 
a  man,  which  had  a  spirit 
of  an  nnclean  'devil ;  and 

1  Gr.  demon. 

2  Or,  Let  alone 


28.  They  were  highly  pleased 
with  the  commencement  of  the 
discourse,  but  exceedingly  irri- 
tated and  angry  at  its  close. 
They  could  not  endure  this  calm 
but  plain  assertion  of  the  abso- 
lute sovereignty  of  God,  in  dis- 
pensing and  in  withholding  his 
favors,  both  in  regard  to  Jew 
and  Gentile,  according  to  his 
own  good  pleasure. 

31.  Down  to  Capernaum.  Na- 
zareth was  situated  among  the 
hills,  back  from  the  lake,  while 
Capernaum  was  upon  its  shore. 
— He  was  teaching  them  ;  i.  e.,  he 


he  cried  out  with  a  loud 
voice,  2Ah  !  what  have  we  34 
to  do  with  thee,  thou 
Jesus  of  Nazareth  %  art 
thou  come  to  destroy  us? 
I  know  thee  who  thou 
art,  the  Holy  One  of 
God.  And  Jesus  rebuked  35 
him,  saying,  Hold  thy 
peace,  and  come  out  of 
him.  And  when  the  Jdevil 
had  thrown  him  down  in 
the  midst,  he  came  out  of 
him,  having  done  him  no 
hurt.  And  amazement  36 
came  upon  all,  and  they 
spake  together,  one  with 
another,  saying,  What  is 
3this  word  %  for  with  au- 
thority and  power  he 
commandeth  the  unclean 
spirits,  and  they  come 
out.  And  there  went  37 
forth  a  rumour  concern- 
ing him  into  every  place 
of  the  region  round  about. 

And  he    rose  up  from  38 
the    synagogue,    and  en- 
tered into   the  house  of 


3  Or,  this  word,  that  with  authority., 
come  out  ? 


was  accustomed  to  teach  them 
on  the  Sabbath  day.  —  Teaching ; 
not  doctrine,  as  in  the  Old  Ver- 
sion ;  not  what  he  taught,  but 
the  power  and  spirit  of  his 
teaching,  awakened  their  as- 
tonishment. 

38.  Simon.  This  was  Simon 
Peter,  the  apostle.  Bethsaida 
was  his  original  residence,  and 
Capernaum  the  place  where  his 
wife's  mother  resided.  —Holden 
with  a  great  fever  ;  a  graphic  ex- 
pression indicating  the  effect  of 
the  fever,  in  making  her,  as  it 
were,  a  prisoner  on  her  bed. 


234 


S.  LUKE. 


4.  38— 


Simon.  And  Simon's 
wife's  mother  was  liolden 
with  a  great  fever;  and 
they  besought  him  for  her. 

39  And  he  stood  over  her, 
and  rebuked  the  fever ; 
and  it  left  her  :  and  imme- 
diately she  rose  up  and 
ministered  unto  them. 

40  And  when  the  sun  was 
setting,  all  they  that  had 
any  sick  with  divers  dis- 
eases brought  them  unto 
him ;  and  he  laid  his 
hands  on    every  one    of 

1  Gr.  demons. 

41.  In  speaking  of  the  general 
phenomena  of  nature,  the  sacred 
writers,  no  doubt,  often  em- 
ployed the  modes  of  expression 
commonly  in  ■  e  in  their  day, 
without  intending  any  inspired 
sanction  of  the  philosophical 
opinions  on  which  such  expres- 
sions were  based.  On  this  prin- 
ciple, it  has  been  maintained 
that  the  cases  of  demoniacal 
possession  which  are  referred  to 
in  the  New  Testament,  were 
simply  cases  of  insanity,  or  of 
other  natural  disease,  in  speak- 
ing of  which  the  evangelists 
used  the  language  indicating  a 
supernatural  agency,  either  in  a 
figurative  sense,  or  else  in  ac- 
commodation to  the  ideas  of 
their  day  ;  and  one  of  the  main 
grounds  for  this  opinion  is,  that 
the  symptoms  detailed  in  the 
various  cases  which  are  recorded, 
correspond  very  precisely  with 
the  symptoms  of  certain  natural 
diseases.  Now,  it  is  doubtless 
true  that  not  only  the  symptoms 
detailed,  but  many  expressions 
used  in  narrating  the  events  con- 
nected with  these  cases,  indicate 
clearly  that  the  sacred  writers 
regarded  the  demoniacs  as  dis- 
eased.   In  one   instance,  in  fact, 


them,  and  healed  them. 
And  'devils  also  came  out 41 
from  many,  crying  out, 
and  saying,  Thou  art  the 
Son  of  God.  And  rebuk- 
ing them,  he  suffered 
them  not  to  speak,  be- 
cause they  knew  that  he 
was  the  Christ. 

And  when  it  was  day,  42 
he  came  out  and  went 
into  a  desert  place:  and 
the  multitudes  sought 
after  him,  and  came  unto 
him,    and     would     have 


a  sufferer  is  described  by  one 
evangelist  (Matt.  17:  15,  16)  as 
an  epileptic,  brought  to  be 
cured;  and  by  another  (Luke  9: 
38-40)  as  possessed  with  a  devil. 
The  question,  therefore,  is  not, 
as  it  has  sometimes  been  consid- 
ered, whether  the  evangelists 
regarded  the  demoniacs  as  dis- 
eased, but  whether  they  in- 
tended really  to  refer  their 
evident  mental  and  bodily 
maladies  to  the  influence  of  in- 
fernal beings.  And,  in  this 
view  of  the  subject,  it  must  be 
admitted  that  the  sacred  writers 
ascribe  so  distinct  and  positive 
a  personality  to  the  agencies 
producing  these  sufferings,  and 
connect  these  agencies  so  direct- 
ly with  that  invisible  world  in 
regard  to  which  it  would  seem 
the  special  object  of  inspiration 
to  instruct  them,  that  we  cannot 
safely  deviate  from  a  strict  con- 
struction of  their  language. 

42.  Would  have  stayed  him; 
the  Old  Version  s&y&stayed  him. 
The  change  illustrates  one  of  the 
advantages  of  that  accuracy  of 
translation  which  the  New  Ver- 
sion affords.  The  context  shows 
that  they  did  not  stay  him, 
although  they  attempted  so  to 
do. 


—5.  8. 


S.  LUKE. 


235 


stayed      him,     that      he 
should  not  go  from  them. 

43  But  he  said  unto  them,  I 
must  preach  the  'good 
tidings  of  the  kingdom 
of  God  to  the  other  cities 
also  :  for  therefore  was  I 
sent. 

44  And  he  was  preaching 
in  the  synagogues  of 
aGalilee. 

5  Now  it  came  to  pass, 
while  the  multitude 
pressed  upon  him  and 
heard  the  word  of  God, 
that  he  was  standing  by 
the  lake  of  Gennesaret ; 

2  and  he  saw  two  boats 
standing  by  the  lake  :  but 
the  fishermen  had  gone 
out  of    them,    and    were 

3  washing  their  nets.  And 
he  entered  into  one  of  the 
boats,  which  was  Simon' s, 
and  asked  him  to  put  out 

1  Or,  gospel 


44.  He  was  jireaching,  i.  e.,  the 
events  here  narrated  by  Luke 
occurred  during  the  period  of 
his  ministry  in  Galilee. 

CHAPTER  V. 

1.  The  Lake  of  Gennesaret,  or 
Sea  of  Galilee,  was  about  thir- 
teen miles  long,  and  from  four 
to  six  broad,  and  was  surrounded 
by  a  beautifnl  and  romantic 
country,  which  was  inhabited  by 
a  simple-minded  people.  The 
whole  region  has  become  sacred, 
as  the  scene  of  our  Savior's 
childhood  and  youth,  and  of  his 
early  public  ministrations.  His 
labors  in  this  secluded  but  busy 
and  populous  province,  some- 
times among  the  fishermen  upon 
tie    shores     of     the    lake,    and 


a  little    from    the   land. 
And    he    sat    down   and 
taught     the     multitudes 
out    of    the    boat.     And 4 
when*he  had  left  speak- 
ing, he  said  unto  Simon, 
Put  out    into  the  deep, 
and  let  down  your  nets 
for  a  draught.  And  Simon  5 
answered  and  said,  Mas- 
ter, we  toiled  all  night, 
and  took  nothing  :  but  at 
thy  word  I  will  let  down 
the  nets.   And  when  they  6 
had  this  done,   they  in- 
closed a  great  multitude 
of  fishes ;   and  their  nets 
were  breaking  ;  and  they  7 
beckoned  unto  their  part- 
ners in  the    other  boat, 
that    they   should    come 
and  help  them.  And  they 
came,  and  filled  both  the 
boats,  so  that  .they  began 
to  sink.    But  Simon  Pe-8 


2  Very  many  ancient  authorities  read 
Judcea. 


sometimes  in  the  villages,  or  in 
the  solitudes  of  the  neighboring 
mountains,  contrast  strongly 
with  the  more  public  and  ex- 
citing scenes  of  the  closing  year 
of  his  life,  among  the  crowds 
and  imposing  magnificence  of 
Jerusalem. 

3.  Simon's.  This  was  Simon 
Peter.  His  residence  was  Beth- 
saida.  —  To  put  out  a  little,  &c.  ; 
so  that  he  might  be  relieved 
from  the  pressure  of  the  crowd, 
and  address  them  as  they  stood 
upon  the  shore. 

6.  Were  breaking;  began  to 
break  in  some  places. 

7.  Began  to  sink  ;  to  sink  near 
to  the  water's  edge,  so  as  to  be 
in   danger  of  being  overturned. 

8.  Depart  from  me,     This  was 


236 


S.   LUKE. 


5.  8- 


ter,  when  he  saw  it,  fell 
down  at  Jesus'  knees, 
saying,  Depart  from  me  ; 
for  I  am  a  sinful  man,  0 
9  Lord.  For  he  was  amazed, 
and  all  that  were  with 
him,  at  the  draught  of 
the  fishes  which  they  had 

10  taken  ;  and  so  were  also 
James  and  John,  sons  of 
Zebedee,  which  were  part- 
ners with  Simon.  And 
Jesus  said  unto  Simon, 
Fear  not ;  from  hence- 
forth   thou    shalt  'catch 

11  men.  And  when  they 
had  brought  their  boats 
to  land,  they  left  all,  and 
followed  him. 

12  And  it  came  to  pass, 
while   he  was   in  one  of 

1  Gr.  take  alive. 


only  an  expression  of  humility 
and  self-abasement.  Peter,  far 
from  desiring  to  be  separated 
from  Christ,  left  all,  and  fol- 
lowed him. 

10.  We  are  not  to  suppose  that 
these  words  are  all  that  was 
said.  They  express  the  substance 
of  what  was,  perhaps,  a  long 
conversation. 

12.  This  city  was  Capernaum, 
according  to  Mark,  (2:  1.) — a 
city  where  Jesus  was  then  resid- 
ing, (Matt.  9:1,)  having  remov- 
ed from  Nazareth,  (Matt.  4:13,) 
to  be  safe  from  Herod  Antipas. 
— Leprosy.  In  order  to  prevent 
the  spread  of  this  dreadful  dis- 
ease by  contagion,  those  afflicted 
with  it  were  subjected  to  great 
restrictions  and  privations, — 
being  cut  off,  in  a  great  measure, 
from  direct  intercourse  with 
others,  and  thus  rendered 
wretched  and  almost  hopeless 
outcasts  from  society.     The  di- 


the  cities,  behold,  a  man 
full  of  leprosy  :  and  when 
he  saw  Jesus,  he  fell  on 
his  face,  and  besought 
him,  saying,  Lord,  if  thou 
wilt,  thou  canst  make  me 
clean.  And  he  stretched  13 
forth  his  hand,  and  touch- 
ed him,  saying,  I  will ; 
be  thou  made  clean.  And 
straightway  the  leprosy 
departed  from  him.  And  14 
he  charged  him  to  tell  no 
man  :  but  go  thy  way, 
and  shew  thyself  to  the 
priest,  and  offer  for  thy 
cleansing,  according  as 
Moses  commanded,  for  a 
testimony  unto  thorn. 
But  so  much  the  morels 
went  abroad  the  report 


rections  in  regard  to  their  exam- 
ination by  the  priests,  and  the 
rules  and  restrictions  which  they 
were  to  observe,  are  given  in 
Lev.  ch.  13  and  14. — Fell  on  Ms 
face ;  that  is,  prostrated  himself 
before  him. 

14.  Show  thyself  to  the  ])riest, 
&c.  The  directions  in  respect 
to  the  ceremonies  to  be  perform- 
ed by  such  lepers  as  should 
recover  from  the  disease,  in  or- 
der to  relieve  them  from  their 
disabilities  and  restrictions,  and 
restore  them  to  their  standing  in 
society,  are  given  in  Lev.  14:  1- 
32.  From  among  the  great 
number  of  miracles  which  Jesus 
performed  at  this  time,  it  seems 
to  have  been  only  those  which 
had  something  marked  to  distin- 
guish them,  that  were  particu- 
larly recorded.  The  distinguish- 
ing circumstance  in  this  case, 
perhaps,  was,  that  the  disease 
was  the  leprosy. 


—5.  27. 


S.  LUKE. 


237 


concerning  him :  and 
great  multitudes  came 
together  to  hear,  and  to 
be  healed  of  their  infirmi- 

16  ties.  But  he  withdrew 
himself  in  the  deserts, 
and  prayed. 

17  And  it  came  to  pass  on 
one  of  those  days,  that 
he  was  teaching;  and 
there  were  Pharisees  and 
doctors  of  the  law  sitting 
by,  which  were  come  out 
of  every  village  of  (Mi- 
lee  and  Judaea  and  Jeru- 
salem :  and  the  power  of 
the  Lord   was  with  him 

18^0  heal..  And  behold, 
men  bring  on  a  bed  a 
man  that  was  palsied : 
and  they  sought  to  bring 
him   in,    and  to  lay  him 

19  before  him.  And  not 
finding  by  what  way 
they  might  bring  him  in 
because  of  the  multitude, 
they  went  up  to  the 
housetop,  and  let  him 
down  through  the  tiles 
with  his  couch  into  the 

20  midst  before  Jesus.  And 
seeing  their  faith,  he 
said,    Man,    thy  sins  are 

21  forgiven   thee.     And  the 

1  Gr.  that  he  should  heal.  Many  an- 
cient authorities  read  that  he  should  heed 
them. 


17.  Out  of  every  village,  &c. ; 
that  is,  from  all  parts  of  the 
country. 

19.  The  construction  of  the 
ancient  houses  was  very  different 
from  that  of  ours.  They  were 
made  with  flat  roofs,  and  some- 
times with  a  court  in  the  middle, 
partly  or  wholly  uncovered. 


scribes  and  the  Pharisees 
began  to  reason,  saying, 
Who  is  this  that  speak- 
eth  blasphemies?  Who 
can  forgive  sins,  but  God 
alone?  But  Jesus  per- 22 
ceiving  their  reasonings, 
answered  and  said  unto 
them,  2What  reason  ye 
in  your  hearts?  Whether 23 
is  easier,  to  say,  Thy  sins 
are  forgiven  thee ;  or  to 
say,  Arise  and  walk? 
But  that  ye  may  know  24 
that  the  Son  of  man  hath 
3power  on  earth  to  forgive 
sins  (he  said  unto  him 
that  was  palsied),  I  say 
unto  thee,  Arise,  and 
take  up  thy  couch,  and 
go  unto  thy  house.  And  25 
immediately  he  rose  up 
before  them,  and  took  up 
that  whereon  he  lay,  and 
departed  to  his  house, 
glorifying  God.  And  26 
amazement  took  hold  on 
all,  and  they  glorified 
God  ;  and  they  were  fill- 
ed with  fear,  saying,  We 
have  seen  strange  things 
to-day. 

And  after  these  things  27 
he  went  forth,  and  beheld 

2  Or,  Why 

3  Or,  authority 


23.  The  meaning  is  this:  Is 
not  divine  power  required  as 
truly  to  heal  the  sick  by  a  mira- 
cle as  to  forgive  sin  ? 

27.  Levi  is  supposed  to  be  an- 
other name  for  Matthew.  (See 
Matt.  9:9.)  He  was  a  collector 
of  the  customs,  or  duties,  at  this 
port,  on  the  lake.     The  practice 


238 


S.  LUKE. 


5.  27- 


a  publican,  named  Levi, 
sitting  at  the  place  of  toll, 
and  said  unto  him,  Fol- 

28  low  me.  And  he  forsook 
all,  and  rose  up  and  fol- 

29  lowed  him.  And  Leyi 
made  him  a  great  feast  in 
his  house  :  and  there  was 
a  great  multitude  of  pub- 
licans and  of  others  that 
were  sitting  at  meat  with 

30  them.  And  'the  Phari- 
sees and  their  scribes 
murmured  against  his 
disciples,  saying,  Why 
do  ye  eat  and  drink  with 
the    publicans    and    sin- 

31  ners  ?  And  Jesus  an- 
swering said  unto  them, 
They  that  are  whole  have 
no  need  of  a  physician ; 

1  Or,   the    Pharisees   and   the   scrips 


was  for  men  of  property  to  pay  a 
specific  sum  to  the  government 
for  the  right  to  collect  a  certain 
tax  or  custom.  Then,  in  collect- 
ing the  tax,  they  employed  sub- 
ordinate officers  of  various 
grades.  By  this  system  the 
government  realized  the  money 
at  once,  and  were  saved  all  at- 
tention to  details;  and  the  con- 
tractor made  a  profit,  as  the  sum 
which  he  paid  was  less  than  the 
expected  proceeds  of  the  tax. 
But  the  people  suffered,  as  the 
system  exposed  them  to  cruel 
extortions  from  unprincipled 
and  interested  collectors  of  the 
tax.  From  the  nature  of  the 
business,  the  most  r  >ugh  and 
unfeeling  men  wou'd  he  most 
efficient  and  successful  in  it;  the 
publicans  were  consequently 
taken  from  the  most  degraded 
classes  <>f  society,  and  were  ob- 
jects of  general  detestation. 


but    they   that   are  sick. 
I  am  not  come  to  call  the  32 
righteous  but- sinners  to 
repentance.       And    they  33 
said  unto  him,  The  disci- 
ples of  John  fast  often, 
and  make  supplications ; 
likewise  also    the   disci- 
ples   of    the    Pharisees ; 
but  thine  eat  and  drink. 
And    Jesus     said     unto  34 
them,  Can  ye   make  the 
sons  of  the  bride-chamber 
fast,     while     the     bride- 
groom is  with  them  ?  But  35 
the  days  will  come  ;  and 
when      the     bridegroom 
shall  be  taken  away  from 
them,  then  will  they  fast 
in   those  days.     And  he  36 
spake  also  a  parable  un- 

among  them 


29.  Levi  appears  to  have  been 
a  man  of  standing  and  consider- 
ation among  his  class. 

30.  Their  scribes,  &c. ;  the 
scribes  and  Pharisees  of  the 
place.  —Eat  and  drink  icit/t,  &c.  ; 
associate  with. 

34.  The  sons  of  the  bride-cham- 
ber ;  the  groomsmen. 

35.  That  is,  when  Jesus,  whom 
he  had  in  the  verse  before  rep- 
resented as  a  bridegroom,  shall  be 
taken  away  from  his  disciples. 

36.  The  new  cloih  referred  to 
was  such  as  would  shrink  and 
draw  t!n-  edges  of  the  old  mate- 
rial, so  as  very  soon  to  produce 
a  worse  rent  than  it  was  intend- 
ed to  repair.  The  meaning  is, 
If  one  should  put  a  piece  of  new 
cloth  into  an  old  garment,  he 
would  both  rend  the  new,  spoil- 
ing that,  and  would  not  help  the 
old.  sine-  that  also  would  be 
rent  by  the  shrinking  of  the  new. 


U'jitf/j  '»| 


6.  6. 


S.  LUKE. 


24l 


to  them ;  No  man  rend- 
eth  a  piece  from  a  new 
garment  and  putteth  it 
upon  an  old  garment  ; 
else  lie  will  rend  the  new, 
and  also  the  piece  from 
the  new   will   not   agree 

37  with  the  old.  And  no 
man  putteth  new  wine  in- 
to old  'wine -skins  ;  else 
the  new  wine  will  burst 
the  skins,  and  itself  will 
be  spilled,  and  the  skins 

38  will  perish.  But  new 
wine   must   be   put    into 

39  fresh  wine-skins.  And 
no  man  having  drunk  old 
wine  desire th  new  :  for 
he  saith,  The  old  is  2good. 

6  Now  it  came  to  pass  on 
a  3sabbath,  that  he  was 
going  through  the  corn- 
fields ;  and  his  disciples 
plucked  the  ears  of  corn, 

1  That  is,  skins  used  as  bottles. 

2  Many  ancient  authorities  read  better. 


37.  Bottles ;  made  ©f  leather, 
which,  when  old,  were  rigid  and 
unyielding,  and  easily  burst  by 
the  fermenting  of  new  wine. 
Both  these  examples  are  intend- 
ed as  only  striking  cases  of  in- 
congruity and  unfitness,  to  give 
point  and  emphasis  to  the  decla- 
ration of  the  unsuitableness  of 
fasting  and  mourning  under  the 
circumstances  in  which  the  Sa- 
viour and  his  disciples  were 
placed.  The  general  lesson  of 
the  parable  is  against  all  at- 
tempts to  patch  old  and  worn- 
out  systems  with  partial  and 
temporary  reformations. 

39.  The  meaning  is,  that  the 
Jews,  who  had  been  accustomed 
to  the  old  order  of  things,  could 
not  be  expected  at  once  to  accept 
a  new ;  they  would  think  the  old 
was  good  enough. 


and  did  eat,  rubbing 
them  in  their  hands.  But  2 
certain  of  the  Pharisees 
said,  Why  do  ye  that 
which  it  is  not  lawful  to  do 
on  the  sabbath  day  %  And  3 
Jesus  answering  them 
said,  Have  ye  not  read 
even  this,  what  David 
did,  when  he  was  an  hun- 
gred,  he,  and  they  that 
were  with  him;  how  he 4 
entered  into  the  house  of 
God,  and  did  take  and 
eat  the  shewbread,  and 
gave  also  to  them  that 
were  with  him  ;  which  it 
is  not  lawful  to  eat  save 
for  the  priests  alone? 
And  he  said  unto  them,  5 
The  Son  of  man  is  lord  of 
the  sabbath. 

And  it  came  to  pass  on  6 
another  sabbath,  that  he 

3  Many  ancient  authorities  insert  sec- 
ond-first. 


CHAPTER  VI. 

1.  Com.  The  corn  of  Judea 
consisted  of  what  are  called  the 
smaller  grains,  as  wheat  and  bar- 
ley. 

3.  What  David  did,  &c.  When 
pressed  with  hunger,  on  an 
emergency  described  1  Sam. 
21 : 1-6,  the  sacred  prohibitions 
of  the  tabernacle  service  were 
waived  in  his  favor,  and  he  took 
the  holy  bread  for  food. 

4.  Shewbread.  For  a  descrip- 
tion of  shewbread,  and  the  table 
on  which  it  was  kept  during  the 
wanderings  of  the  Israelites,  see 
Ex.  25:23-30.  Solomon  after- 
wards made  a  more  costly  table, 
(1  Kings  7:48,)  David  having 
provided  the  gold.  (1  Chron. 
28:16.)  This  bread  was  pre- 
pared once  a  week.  (1  Chron. 
9:32.) 

5.  Is  Lord  of  the  Sabbath  ;  tkat 


242 


S.  LITKE. 


re- 


entered into  the  syna- 
gogue and  taught:  and 
there  was  a  man  there, 
and   his  right  hand  was 

7  withered.  And  the  scribes 
ii nd  the  Pharisees  watch- 
ed him,  whether  he 
would  heal  on  the  sabbath; 
that  they  might  find  how 

8  to  accuse  him.  But  he 
knew  their  thoughts  ;  and 
he  said  to  the  man  that 
had  his  hand  withered, 
Rise  up,  and  stand  forth 
in  the  midst.  And  he 
arose    and    stood    forth. 

1  Or,  foolishness 

is,  as  David,  the  anointed  king 
of  Israel,  was  lord  of  the  sacred 
preparations  of  the  tabernacle. 

7.  Watched  him.  They  were 
silenced  before,  but  not  con- 
vinced; and  they  watched  an 
opportunity  to  renew  the  dis- 
cussion. 

8.  Observe  the  bold  and  de- 
cided manner  in  which  he  met 
the  question. 

11.  They  were  filled  with  mad- 
ness. In  all  ages,  men  are  prone 
to  hate  those  who  expose  their 
errors,  especially  if  these  errors 
are  of  the  nature  of  superstitious 
feelings  and  observances.  It  is 
not  surprising  that  they  were 
exasperated  at  so  public  and 
overwhelming  a  rebuke  for  their 
hypocrisy  in  placing  punctili- 
ousness in  the  performance  of 
an  external  rite,  above  obedience 
to  the  spiritual  precepts  of  God's 
law. 

12.  All  night  in  prayer.  This 
seems  to  have  been  in  reference 
to  the  appointment  and  com- 
mission of  the  twelve  apostles, 
which  was  to  take  place  in  the 
morning.  It  must  be  remem- 
bered that  the  climate  was  mild 


And  Jesus  said  unto  them,  9 
I  ask  you,  Is  it  lawful  on 
the  sabbath  to  do  good, 
or  to  do  harm  %  to  save  a 
life,  or  to  destroy  it  ?  And  10 
he  looked  round  about  on 
them  all,   and  said  unto 
him,    Stretch    forth    thy 
hand.     And  he   did   so : 
and  his  hand  was  restored. 
But  they  were  filled  withil 
'madness;  and  communed 
one   with    another    what 
they  might  do  to  Jesus. 

And  it  came  to  pass  in  12 
these  days,  that  he  went 


and  salubrious,  and  that  the 
mountainous  country  about  the 
Sea  of  Galilee  was  a  region  of 
great  beauty  and  interest,  as  well 
as  of  retirement  and  solitude. 
Prayer,  too,  includes  all  forms' 
of  communion  with  God — medi- 
tation and  praise  as  well  as  sup- 
plication. We  must,  theiefore, 
not  conceive  of  this  night  of 
prayer  as  one  spent  in  austere 
exposure,  anxiety,  and  gloom. 
It  was  doubtless  a  season  of 
peace  and  joy, — of  thanksgiving 
and  praise, — of  happy  contem- 
plation of  the  vast  consequences 
which  were  to  flow  from  the 
great  work  of  salvation  which 
had  been  so  successfully  begun, 
— of  heartfelt  compassion  for 
man,  and  devout  communion 
with  God.  These  religious  emo- 
tions were  doubtless  heightened 
by  the  impression  which  the  sol- 
emn glories  of  the  night  must 
have  made  upon  a  mind  so  alive 
to  all  natural  and  moral  beauty. 
At  such  a  time,  all  the  objects 
in  nature, — the  cliffs,  the  ra- 
vines,— the  chasms,  the  preci- 
pices,— the  gray  rocks,  the  dark 
forests, — all  wrapped  in  shadow 


—6.  19. 


S.  LUKE. 


243 


out  into  the  mountain  to 
pray ;  and  he  continued 
all  night  in  prayer  to  God. 

13  And  when  it  was  day,  he 
called  his  disciples :  and 
he  chose  from  them 
twelve,     whom    also     he 

14  named  apostles  ;  Simon, 
whom  he  also  named 
Peter,  and  Andrew  his 
brother,  and  James  and 
John,     and    Philip    and 

15  Bartholomew,  and  Mat- 
thew and  Thomas,  and 
James  the  son  of  Alphseus, 
and    Simon     which    was 

16  called     the    Zealot,    and 

i  Or,  brother.    See  Jude  1. 


and  obscurity,  assume  a  peculiar 
expression  of  dread  sublimity 
and  awe;  and  the  vast  expanse 
of  magnificence  and  brilliancy 
above,  subdued  by  distance, 
beams  upon  the  observer,  the 
very  type  and  symbol  of  eter- 
nity. No  one  who  has  not  ex- 
perienced the  effect,  can  con- 
ceive of  the  solemn  sublimity  of 
midnight  among  forests  and 
mountains. 

13.  The  meaning  of  the  word 
apostles  is,  persons  sent, — mes- 
sengers. 

15.  The  Zealot ;  the  Zealots 
were  a  fraction  of  the  Jews  who 
advocated  with  great  fierceness 
the  literal  observance  of  the 
Mosaic  ritual.  Simon  originally 
belonged  to  this  faction. 

17.  A  level  place ;  not,  as  in 
the  Old  Version,  in  the  'plain. 
This  more  literal  translation  re- 
lieves the  Gospels  of  one  incon- 
sistency, which  has  given  rise  to 
great  perplexity  to  Bible 
scholars.  Matthew  5:1  repre- 
sents the  sermon  as  delivered  in 
the    mountain,    i.  e.,    the    hill 


Judas  the  xson  of  James, 
and  Judas  Iscariot,  which 
was  the  traitor ;  and  he  n 
came  down  with  them, 
and  stood  on  a  level  place, 
and  a  great  multitude  of 
his  disciples,  and  a  great 
number  of  the  people  from 
all  Judsea  and  Jerusalem, 
and  the  sea  coast  of  Tyre 
and  Sidon,  which  came  to 
hear  him,  and  to  be  healed 
of  their  diseases;  and  they  ?3 
that  were  troubled  with 
unclean  spirits  were 
healed.  And  all  the  mul- id 
titude    sought    to    touch 


country.  Luke,  as  formerly 
translated,  represented  it  as  de- 
livered in  the  plain,  and  some 
scholars  even  suppose  that  two 
sermons  were  delivered:  one  on 
the  mountain  to  the  apostles, 
and  the  other  in  the  plain  to  the 
multitude.  The  fact,  however, 
probably  was  that  Christ,  after 
spending  the  night  in  prayer 
on  one  of  the  peaks,  came  down 
to  a  level  spot  among  the  hills, 
which  afforded  a  convenient 
place  for  the  gathering  of  the 
congregation,  to  whom  he  was 
to  speak.  In  this  audience  were 
both  a  great  multitude  of  hia 
disciples,  i.  e.,  those  who  were 
already  inclined  to  be  pupils, 
and  were  listening  with  a  sin- 
cere desire  for  instruction,  and 
a  great  number  of  others,  who 
were  drawn  simply  by  curi- 
osity, or,  perhaps,  by  desire  foi 
healing.  —  Tyre  and  Sidon.  These 
cities  were  north  of  Galilee,  on 
the  Mediterranean.  They  have 
not  been  mentioned  before  as 
reached  by  the  fame  of  Jesus. 


2U 


S.  LUKE. 


6.  19- 


him :  for  power  came 
forth  from  him,  and 
healed  them  all. 

20  And  he  lifted  up  his 
eyes  on  his  disciples,  and 
said,  Blessed  are  ye  poor : 
for  yours  is  the  kingdom 

21  of  God.  Blessed  are  ye 
that  hunger  now  :  for  ye 
shall  be  filled.  Blessed 
are  ye  that  weep  now  :  for 

22  ye  shall  laugh.  Blessed 
are  ye,  when  men  shall 
hate  you,  and  when  they 
shall  separate  you  from 
their  company,  and  re- 
proach you,  and  cast  out 
your  name  as  evil,  for  the 
Son      of      man's      sake. 

23  Rejoice  in  that  day,  and 
leap/br  joy :  for  behold, 
your  reward  is  great  in 
heaven  :  for  in  the  same 
manner  did  their  fathers 

24  unto  the  prophets.  But 
woe  unto  you  that  are 
rich  !  for  ye  have  received 

25  your  consolation.  Woe 
unto  you,  ye  that  are  full 


20.  This  discourse  is  given 
more  fully  in  Matthew,  begin- 
ning at  the  fifth  chapter. 

24.  This  is  not  spoken  of  rich 
men  universally.  Abraham, 
David,  and  Joseph  of  Arimathca. 
were  rich  men.  The  language  is 
simply  an  energetic  expression 
of  the  hopeless  condition  of 
those  who  have  earthly  riches 
only,  for  their  portion. 

26.  This  is  to  be  understood 
in  the  same  manner  as  the  above. 
Jesus  himself,  while  preaching 
in  Galilee,  enjoyed,  for  some 
time,  a  high  degree  of  public 
popularity    and    honor.       Both 


now !  for  ye  shall  hunger. 
Woe  unto  you,  ye  that 
laugh  now !  for  ye  shall 
mourn  and  weep.  Woe  26 
unto  you,  when  all  men 
shall  speak  well  of  you ! 
for  in  the  same  manner 
did  their  fathers  to  the 
false  prophets. 

But    I    say  unto    you  27 
which   hear,    Love    your 
enemies,  do  good  to  them 
that  hate  you,  bless  them  28 
that  curse  you,  pray  for 
them    that     despitefully 
use   you.     To    him    that  29 
smiteth  thee  on  the  one 
cheek      offer      also     the 
other  ;  and  from  him  that 
taketh  away    thy    cloke 
withhold    not    thy    coat 
also.     Give  to  every  one  30 
that  asketh  thee  ;  and  of 
him  that  taketh  away  thy 
goods     ask      them      not 
again.     And  as  ye  would  31 
that   men   should    do   to 
you,  do  ye  also  to  them 
likewise.     And  if  ye  love  33 


wealth  and  a  good  name  are,  in 
themselves,  highly  desirable. 

20.  Be  of  a  yielding  and  for- 
giving disposition,  and  not  eager 
to  contend  for  your  rights.  It 
is  not  meant  to  require,  always 
and  absolutely,  passive  submis- 
sion to  insult  and  injury.  The 
apostle  Paul  appealed  to  the 
military  force  of  the  country  for 
protection  when  his  life  was  in 
danger. 

30.  Another  strong  mode  of 
expression.  Tt  is  simply  intend- 
ed to  urge,  in  a  very  emphatic 
manner,  the  duty  of  disinterest- 
edness and  universal  good  will. 


-6.  42. 


S.  LUKE. 


245 


them  that  love  you,  what 
thank  have  ye  \  for  even 
sinners  love  those  that 
33 love  them.  And  if  ye 
do  good  to  them  that  do 
good  to  you,  what  thank 
have  ye  ?  for  even  sinners 

34  do  the  same.  And  if  ye 
lend  to  them  of  whom  ye 
hope  to  receive,  what 
thank  have  ye?  even 
sinners  lend  to  sinners, 
to  receive  again  as  much. 

35  But  love  your  enemies, 
and  do  them  good,  and 
lend,  1  never  despairing  ; 
and  your  reward  shall  be 
great,  and  ye  shall  be 
sons  of  the  Most  High : 
for  he  is  kind  toward  the 

36  unthankful  and  evil.  Be 
ye  merciful,  even  as  your 

37  Father  is  merciful.  And 
judge  not,  and  ye  shall 
not  be  judged:  and  con- 
demn not,  and  ye  shall 
not  be  condemned :  re- 
lease, and  ye  shall  be  re- 

1  Some  ancient  authorities    read   de- 
spairing of  no  man. 


35.  Never  despairing;  the 
meaning  is  interpreted  by  the 
marginal  reading,  despairing  of 
no  man,  and  by  Paul's  exhorta- 
tion in  Gal.  6:9,  Let  us  not  ~be 
weary  in  well-doing. 

37.  Release  and  ye  shall  ~be  re- 
leased. This  is  a  more  accurate 
translation  of  the  original  than 
the  Old  Version,  Forgive  and  ye 
shall  ~be  forgiven.  A  general 
spirit  of  charity  and  considera- 
tion for  others,  in  all  their  short- 
comings, is  implied. 

38.  Mete  ;  measure. 

40.  Every  one  when  he  is  perfect- 


leased  :  give,  and  it  shall  38 
be  given  unto  you  ;  good 
measure,  pressed  down, 
shaken  together,  running 
over,  shall  they  give  into 
your  bosom.  For  with 
what  measure  ye  mete  it 
shall  be  measured  to  you 
again. 

And   he   spake  also    a  39 
parable  unto  them,    Can 
the  blind  guide  the  blind  ? 
shall   they  not  both  fall 
into  a  pit  ?    The  disciple 40 
is  not  above  his  2  master  : 
but  every  one  when  he  is 
perfected  shall  be  as  his 
2  master.      And   why  be- 41 
holdest    thou    the    mote 
that  is  in  thy  brother's 
eye,   but  considerest  not 
the  beam  that  is  in  thine 
own  eye?     Or  how  canst 42 
thou  say  to  thy  brother, 
Brother,  let  me  cast  out 
the  mote  that  is  in  thine 
eye,    when   thou    thyself 
beholdest  not   the   beam 

2  Or,  teacher 


ed  shall  be  as  his  master.  This  is 
one  of  those  changes  of  transla- 
tion which  brings  out  much 
more  clearly  the  spiritual  mean- 
ing of  the  original.  The  Chris- 
tian, however  imperfect  he  may 
be  here,  shall  eventually  be  made 
partaker  of  the  divine  nature, 
an  heir  of  God,  and  a  joint  heir 
with  the  Lord  Jesus  Christ. 

41.  The  meaning  is,  Why  do 
you  watch  for  and  condemn 
your  brother's  smaller  faults, 
while  you  are  insensible  to  far 
greater  ones  of  your  own. 


£46 


S.  LUKE. 


6.  42— 


that  is  in  thine  own  eye  ? 
Thou  hypocrite,  cast  out 
first  the  beam  out  of  thine 
own  eye,  and  then  shalt 
thou  see  clearly  to  cast 
out  the  mote  that  is  in 

43 thy  brothers  eye.  For 
there  is  no  good  tree  that 
bringeth  forth  corrupt 
fruit  ;  nor  again  a  cor- 
rupt   tree    that    bringeth 

44  forth  good  fruit.  For 
each  tree  is  known  by  its 
own  fruit.  For  of  thorns 
men  do  not  gather  figs, 
nor   of    a   bramble   bush 

45 gather  they  grapes.  The 
good  man  out  of  the  good 
treasure  of  his  heart 
bringeth  forth  that  which 
is  good  ;  and  the  evil 
man  out  of  the  evil  trea- 
sure bringeth  forth  that 
which  is  evil :  for  out  of 
the  abundance  of  the 
heart  his  mouth  speaketh. 

46  And  why  call  ye  me, 
Lord,  Lord,  and  do  not 
the  things  which  I  say  ? 

4T  Every  one  that  cometh 
unto  me,  and  heareth  my 


1  Many  ancient  anthorities  read/or  it 
hifi  h"  n  founded  upon  the  rock;  as  in 
Matt.  vii.  2:>. 


43.  No  good  tree ;  i.  e.,  it  is  a 
universal  rule  that  nothing  good 
can  produce  evil,  and  nothing 
evil  can  produce  good. 

46.  Call  ye  me  Lord,  Lord ; 
that  is,  by  professions  acknowl- 
edge my  authority,  while  you  do 
not  obey  my  commands. 

CHAPTER  VII. 

1.  Inthe  ear*  <>/ tlif  jHople.  This 
discourse  was   listened   to  by  a 


words,  and  doeth  them,  I 
will  shew  you  to  whom 
he  is  like:  he  is  like  a 48 
man  building  a  house, 
who  digged  and  went 
deep,  and  laid  a  founda- 
tion upon  the  rock  :  and 
when  a  flood  arose,  the 
stream  brake  against  that 
house,  and  could  not 
shake  it :  ■  because  it  had 
been  well  builded.  But 49 
he  that  heareth,  and 
doeth  not,  is  like  a  man 
that  built  a  house  upon 
the  earth  without  a 
foundation ;  against 
which  the  stream  brake, 
and  straightway  it  fell  in  ; 
and  the  ruin  of  that  house 
was  great. 

After  he  had  ended  all  7 
his  sayings  in  the  ears  of 
the    people,    he    entered 
into  Capernaum. 

And    a    certain     cen-2 
turion's     2  servant,    who 
was  3  dear  unto  him,  was 
sick  and  at  the  point  of 
death.       And    when     he  3 
heard   concerning  Jesus, 

2  Gr.  bondservant. 

3  Or,  precious  to  him     Or,   honourable 
with  him 


large  concourse  of  people,  as  is 
stated  more  fully  in  the  account 
given  by  Matthew.  (  Matt.  1  :  25. 
5:1.     8:1.) 

•J.  At  the  point  of  death;  a 
better  translation  than  ready  to 
d',,,  which  might  be  thought  to 
imply  that    he  was  prepared   for 

(lentil. 

3.  The  peculiar  point  and 
interest  of  this  story  consist  in 
the  fact  that  the  centurion  was  a 


—7.  13. 


S.   LUKE. 


247 


he  sent  unto  him  elders 
of  the  Jews,  asking  him 
that  he  would  come  and 

4  save  his  '  servant.  And 
they,  when  they  came  to 
Jesus,  besought  him 
earnestly,  saying,  He  is 
worthy  that  thou 
shouldest  do  this  for  him : 

5  for  he  loveth  our  nation, 
and  himself  built  us  our 

6  synagogue.  And  Jesus 
went  with  them.  And 
when  he  was  now  not  far 
from  the  house,  the  cen- 
turion sent  friends  to 
him,  saying  unto  him, 
Lord,  trouble  not  thyself : 
fori  am  not  2worthy  that 
thou      shouldest    come 

7  under  my  roof :  where- 
fore neither  thought  I 
myself  worthy  to  come 
unto  thee  :  but  3  say  the 
word,    and    my   "servant 

8  shall  be  healed.  For  I 
also  am  a  man  set  under 
authority,  having  under 
myself  soldiers :  and  I 
say  to  this  one,  Go,  and 
he    goeth ;    and    to    an- 

1  Gr,  bondservant. 

2  Gr.  siifficient. 

3  Gr.  say  with  a  word. 

foreigner,  a  Roman  officer,  un- 
der Herod  Antipas,  who,  as 
such,  occupied  a  peculiar  posi- 
tion in  regard  to  the  Jews. 
These  officers  were  often  haugh- 
ty and  oppressive;  but  this  cen- 
turion seems  to  have  been  a  de- 
vout man,  and  just  and  benefi- 
cent towards  the  people  whom  he 
assisted  to  govern.  Under  these 
circumstances,  it  was  natural  for 
him  not  to  apply  directly  to  Ch  list 
himself,  but  to  ask  the  friendly 
mediation   of  other  officers,  of 


other,  Come,  and  he 
cometh ;  and  to  my  '  ser- 
vant, Do  this, >  and  he 
doeth  it.  And  when  9 
Jesus  heard  these  things, 
he  marvelled  at  him,  and 
turned  and  said  unto  the 
multitude  that  followed 
him,  I  say  unto  you,  I 
have  not  found  so  great 
faith,  no,  not  in  Israel. 
And  they  that  were  sent,  10 
returning  to  the  house, 
found  the  'servant  whole. 

And  it  came  to  passu 
5soon  afterwards,  that  he 
went  to  a  city  called 
Nain  ;  and  his  disciples 
went  with  him,  and  a 
great  multitude.  Now  is 
when  he  drew  near  to 
the  gate  of  the  city,  be- 
hold, there  was  carried 
out  one  that  was  dead, 
the  only  son  of  his 
mother,  and  she  was  a 
widow  :  and  much  people 
of  the  city  was  with  her. 
And  when  the  Lord  saw  18 
her,  he  had  compassion 
on    her,    and    said  unto 

4  Or,  boy 

5  Many  ancient  authorities  read  on  th4 

next  day. 


Christ's  own  nation,  with  whom 
he  must  have  been,  from  the 
nature  of  the  case,  on  friendly 
and  familiar  terms.  How  true 
to  nature,  and  to  the  circumstan^ 
ces  of  the  case,  is  the  plea  which 
they  urged,  in  the  4th  and  5th 
verses. 

9.  In  Israel.  The  centurion 
was  a  Gentile. 

11.  A  city  called  Nain.  Villa- 
ges of  very  inconsiderable  size 
were,  in  those  days,  walled  in, 
and  called  cities. 


248 


S.   LUKE. 


7.  13— 


U  her,  Weep  not.  And  he 
came  nigh  and  touched 
the  bier  :  and  the  bearers 
stood  still.  And  he  said, 
Young  man,  I  say  unto 

15  thee,  Arise.  And  he  that 
was  dead  sat  up,  and  be- 
gan to  speak.  And  he 
gave  him  to  his  mother. 

16  And  fear  took  hold  on 
all:  and  they  glorified 
God,  saying,  A  great  pro- 
phet is  arisen  among  us  : 
and,  God  hath  visited  his 

17  people.  And  this  report 
went  forth  concerning 
him  in  the  whole  of  Ju- 
daea, and  all  the  region 
round  about. 

18  And  the  disciples  of 
John    told    him    of    all 

19  these  things.  And  John 
calling  unto  him  'two  of 
his  disciples  sent  them  to 
the  Lord,  saying,  Art 
thou  he  that  cometh,  or 

20  look  we  for  another  \  And 
when  the  men  were  come 
unto  him,  they  said,  John 
the  Baptist  hath  sent  us 
unto  thee,  saying,  Art 
thou  he  that  cometh,  or 

21  look  we  for  another  \  In 
that  hour  he  cured  many 
of  diseases  and  2plagues 

1  Gr.  certain  two. 

2  Gr.  scourges. 


14.  ToucJied  the  bier  ;  laid  his 
hand  upon  it,  signifying  that 
they  should  put  it  down. 

18.  It  seems  that  his  disciples 
had  access  to  him  in  the  prison. 

19.  He  that  cometh  ;  the  prom- 
ised Messiah. —  Or  look  ire;  are 
we  to  expect  ? 

Zi  "27.  Iu  these  questions, 
Christ  contrasts  John  the  Baptist 


and  evil  spirits  ;  and  on 
many  that  were  blind  he 
bestowed  sight.  And  he  23 
answered  and  said  unto 
them,  Go  your  way,  and 
tell  John  what  things  ye 
have  seen  and  heard  ;  the 
blind  receive  their  sight, 
the  lame  walk,  the  lepers 
are  cleansed,  and  the 
deaf  hear,  the  dead  are 
raised  up,  the  poor  have 
3good  tidings  preached  to 
them.  And  blessed  is  he,  23 
whosoever  shall  find  none 
occasion  of  stumbling  in 
me. 

And  when  the  messen-  24 
gers  of  John  were  depart- 
ed, he  began  to  say  unto 
the  multitudes  concern- 
ing John,  What  went  ye 
out  into  the  wilderness 
to  behold  %  a  reed  shaken 
with  the  wind?  But  what  25 
went  ye  out  to  see?  a 
man  clothed  in  soft  rai- 
ment %  Behold,  they 
which  are  gorgeously  ap- 
parelled, and  live  deli- 
cately, are  in  kings' 
courts.  But  what  went 26 
ye  out  to  see  \  a  prophet  i 
Yea,  I  say  unto  you,  and 
much   more  than  a  pro- 

3  Or,  the  gospel 


with  those  persons  and  objects 
which  ordinarily  attract  public 
attention  and  admiration.  John 
drew  men  to  him  not  by  his 
complacent  yielding  to  every 
breath  of  public  sentiment,  nor 
by  his  display  of  gorgeous  attire, 
but  by  the  high,  pure,  ami  spir- 
itual quality  of  his  teaching  as 
a  prophet, 


7.  37. 


S.   LUKE. 


249 


27phet.  This  is  he  of  whom 
it  is  written, 

Behold,    I    send    my 
messenger  before  thy 
face, 
Who    shall     prepare 
thy  way  before  thee. 
28 1  say  nnto  you,  Among 
them    that    are  born    of 
women     there    is     none 
greater   than   John:    yet 
he  that  is   'but  little  in 
the   kingdom   of  God  is 
29 greater  than  he.    And  all 
the    people    when    they 
'  heard,  and  the  publicans, 
justified  God,  "being  bap- 
tized with  the  baptism  of 
30  John.      But    the    Phari- 
sees and  the  lawyers  re- 
jected for  themselves,  the 
counsel  of    God,    3being 
not    baptized     of      him. 
3lWhereunto  then  shall  I 
liken    the    men    of    this 
generation,   and  to  what 

1  Gr.  lesser. 

2  Or,  having  been 

3  Or,  not  having  been 


29,  30.  These  verses  are  a  con- 
tinuation of  the  Saviour's  re- 
marks. The  meaning  is,  that 
the  mass  of  the  nation,  and  even 
the  publicans,  acknowledged 
John  as  a  prophet,  and  glorified 
God  by  their  repentance.  He 
was  rejected  only  by  the  Phari- 
sees and  lawyers,  who,  acting 
against  themselves,  resisted 
God's  gracious  designs  for  their 
salvation. 

3 1 .  The  men  of  this  generation  ; 
the  Pharisees  and  lawyers,  who 
were  not  satisfied  with  either 
Jesus  or  John. 

32.  That  sit  in  the  market- 
place ;  where  they  had  gone  to 
jplay.  —  Piped  ;      made      lively 

.   10* 


are  they  like  %    They  are  32 
like  unto   children    that 
sit  in   the    marketplace, 
and  call  one  to  another  ; 
which  say,  We  piped  un- 
to you,  and  ye  did   not 
dance ;    we   wailed,    and 
ye  did   not   weep.      For  33 
John  the  Baptist  is  come 
eating      no      bread    nor 
drinking    wine ;     and  ye 
say,    He    hath    a   4devil. 
The  Son  of  man  is  come  34 
eating  and  drinking ;  and 
ye  say,  Behold,    a   glut- 
tonous man,  and  a  wine- 
bibber,  a  friend  of  publi- 
cans and  sinners!     And 35 
wisdom     5is    justified   of 
all  her  children. 

And  one  of  the  Phari-36 
sees  desired  him  that  he 
would  eat  with  him.  And 
he  entered  into  the  Phari- 
see's  house,  and  sat  down 
to  meat.     And  behold,  a  37 

4  Gr.  demon. 

5  Or,  was 


music.  The  idea  is,  that  the 
Jews  were  like  discontented 
Children,  of  whom  their  play- 
mates complained  that  they 
would  not  be  pleased  with  any- 
thing ;  they  would  neither  play 
wedding  nor  funeral.  The  cere- 
monies of  both  these  occasions, 
in  ancient  times,  were  such  as 
children  would  be  very  likely  to 
imitate  in  their  plays. 

33.  Eating  no  bread,  &c ;  that 
is,  leading  an  austere  and  soli- 
tary life. 

34.  Eating  and  drinking  ;  that 
is,  in  respect  to  his  habits  of 
social  intercourse,  living  like 
other  men. 

35.  Is  justified  ;  is  recognized 
and  honored.     _ 


250 


S.  LUKE. 


7.   37- 


woman  which  was  in  the 
city,  a  sinner  ;  and  when 
she  knew  that  he  was 
sitting  at  meat  in  the 
Pharisee's  house,  she 
brought  'an  alabaster 
38 cruse  of  ointment,  and 
standing  behind  at  his 
feet,  weeping,  she  began 
to  wet  his  feet  with  her 
tears,  and  wiped  them 
with  the  hair  of  her  head, 
and  s  kissed  his  feet,  and 
anointed    them    with  the 

39  ointment.  .Now  when 
the  Pharisee  which  had 
bidden  him  saw  it,  he 
spake  within  himself, 
saying,  This  man,  if  he 
were  3a  prophet,  would 
have  perceived  who  and 
what  manner  of  woman 
this  is  which  toucheth 
him,  that  she  is  a  sinner. 

40  And  Jesus  answering  said 

1  Or,  a  flask 

2  <;r.  Jawed  much. 

•i  Some    ancient  authorities    read   the 


38.  WethUfeetj  6zc.  It  seems 
that  the  woman,  partaking  of 
the  excitement  which  our  Sa- 
viour's   presence  and   preaching 

produced  among  the  multitude, 
and  overwhelmed  with  contri- 
tion for  her  past  sins,  and  full 
of  grateful  feeling  at  the  offers 
of  forgiveness,  came  in,  and 
prostrated  herself  at  his  feet,  as 
he  was  reclining  at  the  table, 
and  kissed  them,  in  token  of 
adoration  and  gratitude.  While 
in  this  posture,  the  Saviour's 
feet  were  wet  with  her  tears,  and 
covered  with  her  hair.  What- 
ever of  impropriety  there  might 
have'  been  in  the  act,— and  the 
strong  excitement  of  her  feel- 
ings, taken  in   connection  with 


unto  him,  Simon,  I  have 
somewhat  to  say  unto 
thee.  And  he  saith, 
'Master,  say  on.  A  cer-41 
tain  lender  had  two 
debtors:  the  one  owed 
five  hundred  5  pence,  and 
the  other  fifty.  When  42 
they  had  not  wherewith 
to  pay,  he  forgave  them 
both.  Which  of  them 
therefore  will  love  him 
most  ?  Simon  answered 43 
and  said,  He,  I  suppose, 
to  whom  he  forgave  the 
most.  And  he  said  unto 
him,  Thou  hast  rightly 
judged.  And  turning  to 44 
the  woman,  he  said  unto 
Simon,  Seest  thou  this 
woman  %  I  entered  into 
thine  house,  thou  gavest 
me  no  water  for  my  feet : 
but  she  hath  wetted  my 
feet  with   her  tears,  and 

prophet.    See  John  i.  21,  25. 

4  Or,  Teacher 

5  See  marginal  note  on  Matt,  xviii.  28. 


the  probable  freedom  of  her 
past  habits  of  life,  might  easily 
have  carried  her  beyond  the 
bounds  of  decorum, — Jesus  does 
not  censure  it,  but  represents 
her  action  in  the  figurative  lan- 
guage of  washing  his  feet  with 
her  tears  and  wiping  them  with 
her  hair.  Though  scrupulously 
attentive  himself  to  all  the  pro- 
prieties of  life,  he  pitied  the 
anguish  of  mind  which  led  to 
this  apparent  violation  of  them 
in  her,  and  took  the  unhappy 
sinners  part  against  the  censori- 
ous Pharisee,  by  language  which 
put  upon  her  conduct  a  favor- 
able and  yet  a  just  construction. 
41.  A  certain  lender ;  i.  e.,  a 
money  lender. 


-8.  5. 


S.  LUKE. 


251 


wiped  them  with  her  hair. 

45Thougavest  me  no  kiss: 

but  she,   since  the  time  I 

came  in,  hath  not  ceased 

46  to  !  kiss  my  feet.  My 
head  with  oil  thou  didst 
not  anoint :  but  she  hath 
anointed    my    feet    with 

47  ointment.  Wherefore  I 
say  unto  thee,  Her  sins, 
which  are  many,  are  for- 
given ;  for  she  loved 
much  :  but  to  whom  little 
is     forgiven,     the    same 

48loveth  little.  And  he 
said  unto  her,  Thy  sins 

49  are  forgiven.  And  they 
that  sat  at  meat  with  him 
began  to  say  "within 
themselves,  Who  is  this 
that  even  forgiveth  sins  % 

50 And  he  said  unto  the 
woman,  Thy  faith  hath 
saved  thee 

8      And 


;  go  in  peace. 
it  came  to    pass 


1  Gr.  kiss  much. 

2  Or,  among 


3  Or,  gospel 


soon  afterwards,  that  he 
went  about  through  cities 
and  villages,  preaching 
and  bringing  the  3  good 
tidings  of  the  kingdom 
of  God,  and  with  him 
the  twelve,  and  certain  2 
women  which  had  been 
healed  of  evil  spirits  and 
infirmities,  Mary  that  was 
called  Magdalene,  from 
whom  seven  "devils  had 
gone  out,  and  Joanna  the  3 
wife  of  Chuza  Herod's 
steward,  and  Susanna, 
and  many  others,  which 
ministered  unto  5  them 
of  their  substance. 

And  when  a  great  mnlti-4 
tude  came  together,  and 
they  of  every  city  re- 
sorted unto  him,  he  spake 
by  a  parable  :  The  sower  5 
went  forth  to  sow  his 
seed  :  and  as  he  sowed, 


4  Gr.  demons. 

5  Many  ancient  authorities  read  him. 


CHAPTER  VIII. 

1.  Through  cities  and  villages  ; 
still,  however,  remaining  in  the 
region  of  the  Sea  of  Galilee. 

%,  Magdalene ;  of  Magdala. 

3.  Herod'' s..  This  was  Herod 
Antipas,  the  son  of  old  King 
Herod,  and  the  tetrarch  of  this 
part  of  his  father's  dominions. — 
Of  their  substance ;  of  their 
property.  This  and  other  allu- 
sions show  that  Jesus  did  not 
throw  himself  upon  the  local 
and  casual  charity  of  the  people 
among  whom  he  travelled,  but 
made,  himself,  a  proper  provision 
for  the  wants  of  his  company, 
from  the  contributions  of  known 
and  tried  friends.  From  Luke 
9:13,  it  seems  that  they  were 


accustomed  to  travel  with  sup- 
plies of  provisions  and  money. 
Perhaps  Philip  at  one  time, 
(John  6:  5,)  and  certainly  Judas 
afterwards,  acted  as  treasurer 
and  steward.  In  the  same  way, 
we  ought,  in  all  our  religious 
enterprises,  to  make  provision 
ourselves,  in  the  most  systematic 
and  business-like  manner,  for 
all  the  wants  which  the  most 
active  sagacity  can  foresee;  and 
never  make  faith  a  substitute 
for  forethought,  or  expect  aid, 
from  divine  interpositions,  in 
emergencies  which  might  have 
been  ^provided  for  by  prudential 
arrangements  of  our  own. 

4.    The  soicer  ;  i.  e. ,  Christ  him- 
self. Compare  Isaiah  55:  10,  11. 


252 


S.    LUKE. 


8.   5- 


some  fell  by  the  way 
side  ;  and  it  was  trodden 
under  foot,  and  the  birds 
of   the   heaven  devoured 

6  it.     And  other  fell  on  the 
rock ;  and  as   soon  as  it- 
grew,  it  withered   away, 
because  it  had  no  mois- 

Tture.  And  other  fell 
amidst  the  thorns ;  and 
the   thorns  grew  with  it, 

8  and  choked  it.  And 
other  fell  into  the  good 
ground,  and  grew,  and 
brought  forth  fruit  a 
hundredfold.  As  he  said 
these  things,  he  cried, 
He  that  hath  ears  to  hear, 
let  him  hear. 

9  And  his  disciples  asked 
him    what    this    parable 

10  might  be.  And  he  said, 
Unto  you  it  is  given  to 
know  the  mysteries  of 
the  kingdom  of  God : 
but  to  the  rest  in  par- 
ables ;  that  seeing  they 
may  not  see,  and  hearing 
they  may  not  understand. 

11  Now  the  parable  is  this  : 
The  seed  is  the  word  of 


6.  On  the  rock ;  on  a  rocky  or 
ledgy  place,  where  the  earth 
was  very  shallow. 

10.  That  seeing  they  may  not 
see,  &c. ;  that  is,  that  while 
enough  is  exhibited  to  them  to 
invite  their  attention,  they  may 
still  be  left  at  liberty  to  shut 
their  eyes  to  the  truth,  if  they 
choose.  There  is  nothing  more 
striking  in  the  government  of 
God,  than  the  reserve  in  the 
communication  of  religious 
truth,  which  seems  to  have 
marked  the  divine  administra- 
tion iu   all  ages  of   the  world. 


God.  And  those  by  the  12 
way  side  are  they  that 
have  heard  ;  then  cometh 
the  devil,  and  taketh 
away  the  word  from 
their  heart,  that  they 
may  not  believe  and  be 
saved.  And  those  on  the  13 
rock  are  they  which, 
when  they  have  heard, 
receive  the  word  with 
joy  ;  and  these  have  no 
root,  which  for  a  while 
believe,  and  in  time  of 
temptation  fall  away. 
And  that  which  fell  14 
among  the  thorns,  these 
are  they  that  have  heard, 
and  as  they  go  on  their 
way  they  are  choked  with 
cares  and  riches  and 
pleasures  of  this  life, 
and  bring  no  fruit  to  per- 
fection. And  that  in  the  15 
good  ground,  these  are 
such  as  in  an  honest 
and  good  heart,  having 
heard  the  word,  hold 
it  fast,  and  bring  forth 
fruit  with  patience. 
And  no  man,  when  he  10 


The  higher  spiritualities  of*  re- 
ligion are  not  forced  upon  the 
attention  of  unwilling  minds; 
there  is  a  veil  which  conceals  the 
sacred  interior  from  all,  except- 
ing those  who  find  in  their 
hearts  an  honest  desire  to  know 
and  do  the  will  of  God,  which 
leads  them  in. 

16.  Lamp.  The  ancients  used, 
not  candles,  but  lamps  of  very 
simple  construction,  consisting 
of  a  little  vessel,  filled  with  oil, 
with  a  wick  floating  upon  the 
top. — Bed;  the  seat  or  couch 
upon  which  it  was  customary  to 


8.  25— 


S.  LUKE. 


253 


hath  lighted  a  lamp,  cov- 
ereth  it  with  a  vessel,  or 
putteth  it  under  a  bed; 
but  putteth  it  on  a  stand, 
that   they  which  enter  in 

17  may  see  the  light.  For 
nothing  is  hid,  that  shall 
not  be  made  manifest ; 
nor  anything  secret,  that 
shall  not  be  known  and 

18  come  to  light.  Take  heed 
therefore  how  ye  hear: 
for  whosoever  hath,  to 
him  shall  be  given ;  and 
whosoever  hath  not,  from 
him  shall  be  taken  away 
even  that  which  he  'think- 
eth  he  hath. 

19  And  there  came  to  him 
his  mother  and  brethren, 
and  they  could  not  come 
at    him    for    the   crowd. 

20  And  it  was  told  him,  Thy 
mother  and  thy  brethren 
stand     without,    desiring 

21  to  see  thee.  But  he  an- 
swered and  said  unto 
them,  My  mother  and  my 

1  Or,  seemeth  to  have 

recline  at  meals. 

17.  The  meaning  of  the  two 
verses  is,  These  truths  which  I 
reveal  to  you,  with  caution  and 
reserve,  are  not  to  be  suppressed 
and  buried  in  oblivion,  but  to  be 
gradually  extended,  until  they 
shall  be  universally  known  and 
acknowledged. 

18.  That  is,  high  degrees  of 
knowledge  and  piety  tend  con- 
stantly to  increase,  while  feeble 
attainments  tend  to  diminish, 
and  are  in  danger  of  being  lost 
entirely. 

19.  His  brethren  are  enumerat- 
ed Mark  6:3.     It  would  appear  I 


brethren  are  these  which 
hear  the  word  of  God,  and 
do  it. 

Now  it  came  to  pass  01122 
one  of  those  days,  that  he 
entered  into  a  boat,  him- 
self and  his  disciples ; 
and  he  said  unto  them, 
Let  us  go  over  unto  the 
other  side  of  the  lake : 
and  they  launched  forth. 
But  as  they  sailed  he  fell  23 
asleep :  and  there  came 
down  a  storm  of  wind  on 
the  lake  ;  and  they  were 
filling  with  toater,  and 
were  in  jeopardy.  And  24 
they  came  to  him,  and 
awoke  him,  saying,  Mas- 
ter, master,  we  perish. 
And  he  awoke,  and  re- 
buked the  wind  and  the 
raging  of  the  water  :  and 
they  ceased,  and  there 
was  a  calm.  And  he  said  25 
unto  them,  Where  is  your 
faith  ?  And  being  afraid 
they    marvelled,     saying 


from  Mark  3:21-35,  that  they 
were  alarmed  for  his  personal 
safety,  fearing  violence  from 
the  crowd,  and  that  they  wished 
to  withdraw  him  from  the  dan- 
ger. 

21.  His  answer  is  a  striking 
expression  of  his  confidence  that 
he  had  nothing  to  fear, 

22.  On  one  of  those  days  ;  i.  e., 
at  this  period  of  his  ministry — 
The  lake;  of  Galilee. 

23.  They  were  filling  ;  not,  as 
in  the  Old  Version,  were  filled 
with  water.  If  the  boat  had 
been  filled,  it  would  inevitably 
have  sunk. 


254 


S.    LUKE. 


8.  25— 


one  to  another,  Who  then 
is  this,  that  lie  command- 
eth  even  tne  winds  and 
the  water,  and  they  obey 
him  1 

2G  And  they  arrived  at  the 
country  of  the  'Gerasenes, 
which  Is  over  against  Ga- 

27lilee.  And  when  he  was 
come  forth  upon  the  land, 
there  met  him  a  certain 
man  ont  of  the  city,  who 
had  "devils ;  and  for  a 
long  time  lie  had  worn  no 
clothes,  and  abode  not  in 
any   house,    but    in    the 

28  tombs.  And  when  he  saw 
Jesus,  he  cried  out,  and 
fell  down  before  him,  and 
with  a  loud  voice  said, 
What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of 
the  Most  High  God?  I 
beseech  thee,  torment  me 

20 not.  For  he  commanded 
the  unclean  spirit  to  come 
(/ut  from  the  man.  For 
Oftentimes  it  had  seized 

l  Many  ancient  authorities  read  Ger- 
grverm ;  others,    Gadarenes :   and  so  in 

26.  Gerasenes.  A  different 
lame  for  the  same  country  de- 
scribed by  Matt,  as  the  country 
of  the  Gadarenes. 

27.  A  certain  man.  Matthew 
(8:28)  says  two.  Luke  seems 
to  speak  only  of  the  one  with 
whom  the  converation  was  par- 
ticularly held.  Such  circum- 
stantial dissimilarities  in  the 
narratives  of  independent  wit- 
nesses are  considered,  in  courts 
of  justice,  as  adding  to  the  force 
of  testimony;  indicating,  as  they 
do,  the  absence  of  collusion. 

29.    Was  kept ;  had  been  kept. 
31,   Into  the  abyss;   the  phrase 


him  :  and  he  was  kept 
under  guard,  and  bound 
with  chains  and  fetters ; 
and  breaking  the  bands 
asunder,  he  was  driven  of 
the  4devil  into  the  deserts. 
And  Jesus  asked  him,  30 
What  is  thy  name  %  And 
he  said,  Legion ;  for 
many  "devils  were  entered 
into  him.  And  they  in- 31 
treated  him  that  he  would 
not  command  them  to  de- 
part into  the  abyss.  Now  32 
there  was  there  a  herd  of 
many  swine  feeding  on 
the  mountain  :  and  they 
in  treated  him  that  he 
would  give  them  leave  to 
enter  into  them.  And  he 
gave  them  leave.  And  the  33 
"devils  came  out  from  the 
man,  and  entered  into  the 
swine :  and  the  herd 
rushed  down  the  steep 
into  the  lake,  and  were 
choked.  And  when  they  34 
that  fed  them  saw  what 


ver.  37. 

S  Or,  of  a  long  time 


2  Gr.  demons. 
4  Gr.  demon. 


the  deep,  used  in  the  Old  Ver- 
sion, conveyed  to  many  English 
readers  the  idea  of  the  sea.  The 
meaning  is,  however,  here,  the 
place  of  departed  spirits.  (See 
Rev.   9:12.) 

33.  It  seems  to  be  impossible 
to  frame  any  conceivable  hy- 
pothesis which  will  explain  why 
intelligent  beings,  however  ma- 
licious and  depraved,  should  act 
such  a  part  as  appears  to  be  here 
ascribed  to  them;  and,  on  the 
other  hand,  language  so  definite, 
and  of  such  a  nature,  is  scarcely 
susceptible  of  any  other  than  a 
literal  interpretation. 


^8.  47. 


S.  LUKE. 


255 


had  come  to  pass,  they 
fled,  and  told  it  in  the 
city  and  in  the  country. 

35  And  they  went  out  to  see 
what  had  come  to  pass ; 
and  they  came  to  Jesus, 
and  found  the  man,  from 
whom  the  'devils  were 
gone  out,  sitting,  clothed 
and  in  his  right  mind,  at 
the   feet   of    Jesus :    and 

36  they  were  afraid.  And 
they  that  saw  it  told 
them  how  he  that  was 
possessed  with  'devils  wras 

372made  whole.  And  all  the 
people  of  the  country  of 
the  Gerasenes  round  about 
asked  him  to  depart  from 
them  ;  for  they  were  hold- 
en  with  great  fear :  and 
he   entered    into  a  boat, 

38 and  returned.  But  the 
man  from  whom  the 
'devils  were  gone  out 
prayed  him  that  he  might 
be  with  him  :   but  he  sent 

39  him  away,  saying,  Re- 
turn to  thy  house,  and 
declare  how  great  things 
God  hath  done  for  thee. 
And  he  went  his  way, 
publishing  throughout 
the  whole  city  how  great 
things  Jesus  had  done 
for  him. 

40  And  as  Jesus  returned, 
the   multitude  welcomed 


1  Gr. 

2  Or,  saved 

3  Some  ancient  authorities   omit  had 


45.   The    question  Sayest  thou 
who    touched     me?    is    wanting 


him ;  for  they  were  all 
waiting  for  him.  And  41 
behold,  there  came  a  man 
named  Jairus,  and  he 
was  a  ruler  of  the  syna- 
gogue :  and  he  fell  down 
at  Jesus'  feet,  and  be- 
sought him  to  come  into 
his  house  ;  for  he  had  an  42 
only  daughter,  about 
twelve  years  of  age,  and 
she  lay  a  dying.  But  as 
he  went  the  multitudes 
thronged  him. 

And  a   woman   having  43 
an  issue  of  blood   twelve 
years,  which  3  had  spent 
all  her  living  upon  phy- 
sicians, and  could  not  be 
healed   of  any,  came  be- 44 
hind   him,    and    touched 
the    border    of    his   gar- 
ment :    and   immediately 
the  issue    of    her    blood 
stanched.       And      Jesus  45 
said,    Who     is     it     that 
touched  me  ?     And  when 
all    denied,   Peter     said, 
4  and  they  that  were  with 
him,    Master,    the  multi- 
tudes     press     thee     and 
crush    thee.      But    Jesus 46 
said,  Some  one  did  touch 
me  :  for  I  perceived  that 
power    had    gone     forth 
from  me.     And  when  the  47 
woman  saw  that  she  was 
not  hid,  she  came  trem- 

spent  all  her  living  upon  physicians,  and 
4  Some  ancient  authorities  omit  and 
they  that  were  with  him. 

here  in  the  best  manuscripts, 
but  is  reported  in  Mark's  narra- 
tive.    (Mark  5:  31.) 


256 


S.  LUKE. 


8.  47 


bling,  and  falling  down 
before  him  declared  in 
the  presence  of  all  the 
people  for  what  cause  she 
touched-  him,  and  how 
she  was  healed  immedi- 
48ately.  And  he  said  unto 
her,  Daughter,  thy  faith 
hath  'made  thee  whole  ; 
go  in  peace. 

49  While  he  yet  spake, 
there  cometh  one  from 
the  ruler  of  the  syna- 
gogue's 7iouse,  saying, 
Thy  daughter  is  dead  ; 
trouble  not  the  2  Master. 

50  But  Jesus  hearing  it,  an- 
swered him,  Fear  not: 
only  believe,  and  she 
shall    be    3made    whole. 

51  And  when  he  came  to  the 
house,  he  suffered  not 
any  man  to  enter  in  with 
him,  save  Peter,  and 
John,  and  James,  and 
the  father  of  the  maiden 

1  Or,  saved  thee 

2  Or,  Teacher 


56.  The  preaching  and  mira- 
cles of  the  Saviour  produced  a 
great  excitement, — so  great  as 
sometimes  to  occasion  serious 
inconvenience  and  difficulty. 
(Mark  1:45.)  He  often  found 
it  necessary,  therefore,  to  im- 
pose limits  to  the  degree  of  pub- 
licity which  was  to  be  given  to 
some  of  the  transactions  which 
were  most  likely  to  act  strongly 
upon  the  public  mind.  Some- 
times he  encouraged  giving  pub- 
licity to  a  miraculous  cure,  as  in 
v.  39,  just  before  this  transac- 
tion, when  he  was  upon  the 
other  side  of  the  lake,  and  in  a 
more  retired  and  quiet  region. 
Now,      however,     the     circum- 


and   her    mother.      And  52 
all  were  weeping,  and  be- 
wailing her  :  but  he  said, 
Weep  not  ;  for  she  is  not 
dead,  but  sleejjeth.     And  53 
they     laughed    him      to 
scorn,   knowing  that  she 
was  dead.     But   he,  tak-54 
ing    her    by    the     hand, 
called,    saying,    Maiden, 
arise.     And  her  spirit  re- 55 
turned,  and  she  rose  up 
immediately :      and      he 
commanded    that    some- 
thing be    given    her    to 
eat.       And    her    parents  56 
were     amazed:     but     he 
charged    them  to  tell  no 
man  what  had  been  done. 

And  he  called  the  9 
twelve  together,  and  gave 
them  power  and  authority 
over  all  4  devils,  and  to 
cure  diseases.  And  he  2 
sent  them  forth  to  preach 
the  kingdom  of  God,  and 


3  Or„  saved 

4  Gr.  demons. 


stances  were  different;  for  he 
had  returned  to  the  Galilean 
side,  where  there  was  already  a 
great  popular  excitement;  the 
crowd  having  been  actually 
waiting  for  him  upon  the  shore, 
when  he  came  over.   (v.  40.) 

CHAPTER  IX. 
2.  T<>  preach  the  kingdom  of 
God;  probably  to  proclaim  the 
approach  of  the  Messiah's  king- 
dom, but  not  to  make  known 
the  fact  that  Jesus  was  himself 
the  Messiah.  This  knowledge 
was  only  communicated  very 
cautiously,  even  to  his  disci- 
ples, until  after  the  resurrec- 
tion. 


9.  12. 


S.  LUKE. 


257 


3  to  heal  •  the  sick.  And 
he  said  unto  them,  Take 
nothing  for  your  journey, 
neither  staff,  nor  wallet, 
nor  bread,  nor  money  ; 
neither  have   two   coats. 

4  And  into  whatsoever 
house  ye  enter,  there 
abide,  and  thence  depart. 

5  And  as  many  as  receive 
you  not,  when  ye  depart 
from  that  city,  shake  off 
the  dust  from  your  feet 
for  a    testimony  against 

6  them.  And  they  de- 
parted, and  went  through- 
out the  villages,  preach- 
ing the  gospel,  and  heal- 
ing everywhere. 

7  Now  Herod  the  tetrarch 
heard  of  all  that  was 
done  :  and  he  was  much 
perplexed,  because  that 
it  was  said  by  some,  that 
John  was  risen  from  the 

8  dead  ;  and  by  some,  that 
Elijah  had  appeared ; 
and  by  others,  that  one 
of  the  old  prophets  was 

1  Some   ancient    authorities    omit  the 


3.  Staff ;  walking  staves. — 
Wallet  ;  a  leathern  bag  for  provi- 
sions. 

7.  It  was  said  oy  some.  Ac- 
cording to  Matthew  and  Mark, 
it  was  Herod  himself  who  said 
that  John  the  Baptist  had  risen. 
(Matt.  14:  1,  2.  Mark  6:  14.) 
The  influence  of  inspiration  did 
not  produce  minute  uniformity 
in  the  ac  counts  of  the  sacred 
writers.  Like  those  of  other 
human  witnesses,  their  state- 
ments often  vary  in  the  details. 

9.  And  Herod  3aid,    The  word 


risen  again.  And  Herod  9 
said,  John  I  beheaded : 
but  who  is  this,  about 
whom  I  hear  such  things  \ 
And  he  sought  to  see 
him. 

And  the  apostles,  when  10 
they  were  returned,  de- 
clared unto  him  what 
things  they  had  done. 
And  he  took  them,  and 
withdrew  apart  to  a  city 
called  Bethsaida.  Bat  11 
the  multitudes  perceiving 
it  followed  him  :  and  he 
welcomed  them,  and 
spake  to  them  of  the 
kingdom  of  God,  and 
them  that  had  need  of 
healing  he  healed.  And  is 
the  day  began  to  wear 
away ;  and  the  twelve 
came,  and  said  unto  him, 
Send  the  multitude  away, 
that  they  may  go  into  the 
villages  and  country 
round  about,  and  lodge, 
and  get  victuals  :  for  we 
are  here  in  a  desert  place. 

sick. 


said,  in  this,  as  in  a  great  many 
other  similar  cases,  refers  not  so 
much  to  his  words  as  to  his 
state  of  mind.  He  said  to  him- 
self, as  it  were.  The  thoughts 
and  designs  of  the  heart  are 
often,  in  such  cases,  clothed  in 
language  by  the  historian. 

11.  He  welcomed  them;  not, 
merely,  as  in  the  Old  Version, 
received  them.  Although  he  was 
seeking  retirement  he  welcomed 
the  intrusion  which  gave  him  an 
opportunity  to  speak  of  the 
kingdom  of  God  to  the  people. 


258 


S.  LUKE. 


9.  IS- 


15 But  he  said  unto  them, 
Give  ye  them  to  eat.  And 
they  said,  We  have  no 
more  than  five  loaves  and 
two  fishes ;  except  we 
should  go  and  buy  food 

14  for  all  this  people.  For 
they  were  about  live  thou- 
sand men.  And  he  said 
unto  his  disciples,  Make 
fhem  'sit  down  in  com- 
panies,  about   fifty  each. 

15 And  they  did  so,  and 
made  them  all  '  sit  down. 

16  And  he  took  the  five 
loaves  and  the  two  fishes, 
and  looking  up  to  heaven, 
he  blessed  them,  and 
brake ;  and  gave  to  the 
disciples  to  set  before  the 

17  multitude.  And  they 
did  eat,  and  were  all 
filled :     and     there     was 

1  Gr.  reditu. 


18.  Alone ;  away  from  the 
multitudes. 

20.  We  ourselves  associate  so 
strongly  with  every  portion  of 
the  Saviour  Y;  life  the  idea  that 
he  was  the  Messiah,  that  it  is 
difficult  for  us  to  realize  that, 
thus  far,  there  had  been  no  posi- 
tive evidence  brought  before  the 
minds  of  the  disciples  that  he 
was  really  the  promised  Re- 
deemer. Even  this  conversation 
does  not  seem  to  contain  an  ab- 
solute and  direct  acknowledg- 
ment of  it.  John  the  Baptist 
had  before  sent  some  of  his  dis- 
ciples to  put  the  question  to 
him,  but  they  received  an  indi- 
rect answer.  (Luke  7:19-23.) 
The  demoniacs  were  in  some 
cum  s  disposed  to  proclaim  him 
as  the  Christ,  or  Messiah;  but 
he  always  suppressed   their  in- 


taken  up  that  which  re- 
mained over  to  them  of 
broken  pieces,  twelve 
baskets. 

And  it  came  to  pass,  as  18 
he  was  praying  alone,  the 
disciples  were  with  him: 
and  he  asked  them,  say- 
ing, Who  do  the  multi- 
tudes   say    that    I    am  ? 
And  they  answering  said,  19 
John   the    Baptist ;     but 
others  say,   Elijah  ;    and 
others,    that    one   of  the 
old    prophets      is    risen 
again.     And  he  said  unto  20 
them, But  who  say  ye  that 
I  am  \   And  Peter  answer- 
ing said,The  Christ  of  God. 

But  he  charged  them,  21 
and  commanded  them  to 
tell  this  to  no  man;  say- 22 
ing,  The  Son  of  man  must 


tentions;  so  that,  hitherto,  a 
great  uncertainty  had  hung  over 
the  minds  of  the  disciples  in  re- 
spect to  the  person  and  charac- 
ter of  their  Master;  and,  from 
subsequent  remarks  made  by  the 
apostles,  it  would  appear  that 
all  doubt  on  this  subject  was 
not  even  now  entirely  removed. 
21-26.  See  note  on  parallel 
passage,  Matt.  16  :  25,  26.  By 
these  remarks, — addressed  first 
(v.  22)  to  the  disciples  and  then 
(v.  23-26)  to  all  his  followers, 
Jesus  intends  to  check  the 
worldly  and  ambitious  aspira- 
tions which  they  might  have 
been  forming,  now  that  they 
began  really  to  believe  that  their 
Master  was  the  Messiah  ; — sup- 
posing, too,  that  the  kingdom 
of  the  Messiah  was  to  be  estab- 
lished in  great  outward  splendor. 


9.  35. 


S.  LUKE. 


259 


suffer  many  things,  and 
be  rejected  of  the  elders 
and  chief  priests  and 
scribes,  and  be  killed,  and 
the  third  day  be  raised  up. 

23  And  he  said  unto  all,  If 
any  man  would  come 
after  me,  let  him  deny 
himself,  and  take  up  his 
cross  daily,  and  follow  me. 

24  For  whosoever  would  save 
his  !  life  shall  lose  it ;  but 
whosoever  shall  lose  his 
'life    for    my  sake,    the 

25  same  shall  save  it.  For 
what  is  a  man  profited,  if 
he  gain  the  whole  world, 
and  lose  or  forfeit  his  own 

26  self  %  For  whosoever  shall 
be  ashamed  of  me  and  of 
my  words,  of  him  shall 
the  Son  of  man  be 
ashamed,  when  he  cometh 
in  his  own  glory,  and  the 
glory  of  the  Father,  and 

27  of  the  holy  angels.  But 
I  tell  you  of  a  truth, 
There  be  some  of  them 
that  stand  here,  which 
shall  in  no  wise  taste  of 
death,  till  they  see  the 
kingdom  of  Gfod. 

2^  And  it  came  to  pass 
about  eight  days  after 
these  sayings,  he  took 
with  him  Peter  «ind  John 

1  Or,  soul 

2  Or,  departwe 

24.  Would  save  his  life;  will 
seek  to  save  it  by  sacrificing  his 
duty. — Shall  lose  hi*  life;  be 
willing  to  lose  it. 

28.  About  eight  days ;  a  com- 
mon expression  for  a  week. 

32.  Whether  the  marginal 
reading  or  the  reading  of  the 
text  is  adopted  here,,  the   m.m.- 


and  James,  and  went  up 
into  the  mountain  to  pray. 
And  as  he  was  praying,  29 
the  fashion  of  his  coun- 
tenance was  altered,  and 
his  raiment  became  white 
and  dazzling.  And  be- 30 
hold,  there  talked  with 
him  two  men,  which  were 
Moses  and  Elijah;  who 31 
appeared  in  glory,  and 
spake  of  his  "decease 
which  he  was  about  to 
accomplish  at  Jerusalem. 
Now  Peter  and  they  that  32 
were  with  him  were  heavy 
with  sleep  :  but  3  when 
they  were  fully  awake, 
they  saw  his  glory,  and 
the  two  men  that  stood 
with  him.  And  it  came  33 
to  pass,  as  they  were 
parting  from  him,  Peter 
said  unto  Jesus,  Master,  it 
is  good  for  us  to  be  here : 
and  let  us  make  three 
4  tabernacles ;  one  for  thee, 
and  one  for  Moses,  and 
one  for  Elijah :  not  know- 
ing what  he  said.  And  34 
while  he  said  these  things, 
there  came  a  cloud,  and 
overshadowed  them  :  and 
they  feared  asthey  entered 
into  the  cloud.  And  a  voice  35 
came   out   of   the   cloud, 

3  Or,  having  remained  awake 

4  Or,  booths 


cation  is  the  same  ;  the  disciples 
had  not  been  asleep.  The  notion 
suggested  by  some  sceptical 
critics  that  it  was  a  dream,  is 
refuted  by  the  fact  that  all 
three  saw  the  vision.  A  simul- 
taneous dream  by  three  persons 
was  never  hesud  oL 


260 


S.  LUKE. 


9.  35— 


saying,  This  is  1mj  Son, 
my  chosen :  hear  ye  him. 

36  And  when  the  voice  2came, 
Jesus  was  found  alone. 
And  they  held  their  peace, 
and  told  no  man  in  those 
days  any  of  the  things 
which  they  had  seen. 

37  And  it  came  to  pass,  on 
the  next  day,  when  they 
were  come  down  from  the 
mountain,  a  great  multi- 

38  tude  met  him.  And  be- 
hold, a  man  from  the 
multitude  cried,  saying, 
"Master,  I  beseech  thee  to 
look  upon  my  son ;  for 
he  is  mine    only   child : 

39  and  behold,  a  spirit  taketh 
him,  and  he  suddenly 
criethout ;  and  it  4teareth 
him  that  he  foameth,  and 
it  hardly  departeth  from 
him,  bruising  him  sorely. 

40  And  I  besought  thy  dis- 
ciples to  cast  it  out ;  and 

1  Many  ancient  authorities   read   my 
Son.    See  Matt.   xvii.  5 :    Mark 


36.  My  son,  my  chosen;  this 
reading  is  sustained  by  the  best 
manuscripts,  while  that  of  the 
margin  agrees  with  the  other 
reports  of  the  transfiguration  in 
Matt,  and  Mark. — And  they  held 
their  j>cace ;  having  been  en- 
joined to  do  so  by  Jesus  himself, 
while  they  were  coming  down 
tiic  mountain.      (Matt.  17:   9.) 

::?.  On  the  next  day,  when  they 
were  come  down.  This  form  of 
expression,  and  the  disposition 
to  sleep  manifested  by  the  three 
apostles,  as  mentioned  in  v  32, 
seems  to  imply  that  the  trans- 
figuration took  place  at  night. 
It  is  not  wonderful  that  the  sub- 
lime circumstances  of  the  scene 


they     could     not.      And  41 
Jesus  answered  and  said, 

0  faithless  and  perverse 
generation,  how  long  shall 

1  be  with  you,  and  bear 
with   you  %    bring   hither 
thy  son.     And  as  he  was  42 
yet  a  coming,  the  5  devil 

6  dashed  him  down,   and 

7  tare  him  grievously. 
But  Jesus  rebuked  the 
unclean  spirit,  and  healed 
the  boy,  and  gave  him 
back  to  his  father.  And  43 
they  were  all  astonished 
at  the  majesty  of  God. 

But  while  all  were  mar- 
velling at  all  the  things 
which  he  did,  he  said  un- 
to his  disciples,  Let  44 
these  words  sink  into 
your  ears  :  for  the  Son  of 
man  shall  be  delivered 
up  into  the  hands  of  men. 
But  they  understood  not  45 
this   saying,  and    it  was 

2  Or,  waspast  5  Gr.  demon. 

3  Or,  Teacher  6  Or,  rent  him 

4  Or,  convulseth  7  Or,  convulsed 


should  have  strongly  affected, 
the  ardent  feelings  of  the  apostle 
Peter.  He  alludes  to  the  event 
long  afterwards,  (2  Peter  1 :  16- 
18,)  in  language  which  shows 
that  it  made  a  deep  and  lasting 
impression  upon  his  mind. 

39.  A  spirit  taketh  him.  In 
the  account  given  by  Matthew, 
this  patient  is  spoken  of  as  a 
lunatic.  (Matt.  17:  15.) — It 
teareth  him;  agitates  him  with 
strong  convulsions. 

43.  At  tlw  majesty  of  God  ;  the 
original  implies,  not  merely  as 
in  the  Old  Version  the  mighty 
power,  but  also  the  glory  of 
God. 

45.    That  they  should   not  per- 


—9.  52. 


S.  LUKE. 


261 


concealed  from  them, 
that  they  should  not  per- 
ceive it :  and  they  were 
afraid  to  ask  him  about 
this  saying. 

46  And  there  arose  a  rea- 
soning among  them, 
which  of  them  should  be 

47  'greatest.  But  when  Je- 
sus saw  the  reasoning  of 
their  heart,  he  took  a  lit- 
tle child,  and  set  him  by 
his  side,   and  said  unto 

48  them,  Whosoever  shall 
receive  this  litttle  child 
in  my  name  receiveth  me : 
and  whosoever  shall  re- 
ceive me  receiveth  him 
that  sent  me  :  for  he  that 


2  Gr 


'V 

.  let 


ceive  it;  it  was  not  intended  that 
the  disciples  should  fully  under- 
stand the  facts  concerning  the 
crucifixion  and  resurrection,  be- 
fore these  events  occurred.  The 
object  of  the  prophecy  was 
rather  to  reassure  their  hearts 
and  prepare  thein  for  the  events 
when  they  did  occur. — They 
were  afraid  to  ash  him,  &c.  This 
and  similar  expressions,  occa- 
sionally occurring,  evince  the 
deep  reverence  with  which  Jesus 
was  regarded  by  his  disciples, 
and  the  reserve  which  he  main- 
tained in  his  daily  intercourse 
with  them.  And  yet  he  was 
nearly  of  the  same  age  with 
them,  and  they  were  by  no  means 
certain  that  he  was  the  Messiah. 
46.  The  claim  of  the  Catholic 
church  for  the  supremacy  of  the 
pope,  rests  in  a  great  measure  on 
the  alleged  official  supremacy  of 
Peter  over  the  other  apostles, — 
the  Roman  pontiff  being  consi- 
dered   his  successor.     But  this 


is  least  among  you  all, 
the  same  is  great. 

And  John  answered  49 
and  said.  Master,  we  saw 
one  casting  out  3devils  in 
thy  name ;  and  we  for- 
bade him,  because  he  fol- 
loweth  not  with  us.  Bat 50 
Jesus  said  unto  him, 
Forbid  Mm  not:  for  he 
that  is  not  against  you  is 
for  you. 

And  it  came  to  pass,  51 
when  the  days  4were  well- 
nigh  come  that  he  should 
be  received  up,  he  sted- 
fastly  set  his  face  to  go 
to  Jerusalem,  and  sent  52 
messengers     before    his 

3  Gr.  demons. 

4  Gr.  were  being  fulfilled. 


verse  seems  to  indicate  that,  thus 
far  at  least,  no  such  preeminence 
of  any  one  of  their  number  was 
understood  by  the  apostles 
themselves. 

48.  Least  among  you;  most 
lowly  aud  childlike  in  spirit. 

51.  When  the  days  were  well- 
nigh  come,  &c. ;  that  is,  towards 
the  close  of  his  life,  long  after 
the  occurrences  mentioned 
above.  The  incident  seems  to 
be  narrated  here,  out  of  the 
order  of  time,  for  the  purpose 
of  introducing  it,  in  connection 
with  the  other  cases  here  related, 
in  which  the  disciples  were  re- 
proved by  the  Saviour.  The 
passage  37-42  censures  their 
want  of  faith;  46-48  reproves 
ambition;  49,  50,  intolerance; 
and  51-56,  resentment  and  an- 
ger. 

52.  Samaritans.  The  nearest 
route  from  Galilee  to  Jerusalem 
led  through  Samaria. 


262 


S.  LUKE. 


9.  52- 


face  :  and  they  went,  and 
entered  into  a  village  of 
the  Samaritans,  to  make 

53  ready  for  him.  And  they 
did  not  receive  him,  be- 
cause his  lace  was  as 
though  he  were  going  to 

54 Jerusalem.  And  when 
his  disciples  James  and 
John  saw  this,  they  said, 
Lord,  wilt  thou  that  we 
bid  lire  to  come  down 
from    heaven,     and    con- 

55sume  them1?  But  he 
turned,      and       rebuked 

56 them2.  And  they  went 
to  another  village. 

57  And  as  they  went  in 
the  way,  a  certain  man 
said  unto  him,  I  will  fol- 
low   thee    whithersoever 

1  Many  ancient    authorities   add  even 
as  Elijah  did. 

2  Some   ancient   authorities    add    and 
said,  Te  know  not  what  manner  of  spirit 


53.  There  was  a  bitter  theo- 
logical controversy  between  the 
Jews  and  the  Samaritans,  on  the 
question  whether  Jerusalem,  or 
a  mountain,  in  Samaria,  was  the 
proper  place  for  the  national 
worship.  (For  other  allusions 
to  tins  controversy,  see  John 
4:0,  19.)  Such  contention  and 
hatred,  for  such  a  cause,  seem  to 
us,  at  this  day.  sufficiently  ab- 
surd. We  have,  however,  an 
abundance  of  controversies  of 
our  own.  of  the  same  character; 
--disputes  destroying  the  spirit 
of  Christianity,  in  a  merciless 
war  about  the  forms  in  which  it 
Bhould  be  imbodied. 

54-50.  When  we  find  in  our 
hearts  that  our  feelings  towards 
those  who  oppose  Christianity 
itself,  or  that  particular  form  of 
it  with  which  we  are  ourselves 
identified,    are      assuming      the 


J  thou  goest.     And  Jesus  58 
'  said  unto  him,  The  foxes 
have  holes,  and  the  birds 
I  of  the  heaven  have  3nests  ; 
I  but  the  Son  of  man  hath 
not  where  to  lay  his  head. 
And  he  said  unto  another,  59 
Follow  me.     But  he  said, 
Lord,    suffer   me   first  to 
go  and  bury  my  father. 
But   he   said   unto    him,  60 
Leave   the  dead  to  bury 
their   own   dead  ;  but  go 
thou  and  publish  abroad 
the     kingdom     of     God. 
And    another   also    said,  61 
I  will  follow  thee,  Lord  ; 
but  first  suffer  me  to  bid 
farewell  to  them  that  are 
at  my  house.     But  Jesus G2 
said   unto  him,  JNro  man, 

ye  (7/ e  of.    Some,   but   fewer,  add  also 
For  the  Son  of  man  came  not  to  destroy 
men's  lives,  but  to  save  them. 
3  Gr.  lodging-places. 

character  of  resentment  or  ill 
will,  we  may  see  the  spirit  which 
actuates  us  reflected  here.  The 
Old  Version  contained  the 
clauses  added  here  in  the  mar- 
gin. They  are  wanting  in  many 
of  the  ancient  manuscripts,  but 
are  regarded  by  some  scholars 
as  probably  belonging  to  the 
original  gospel  of  Luke,  because 
they  are  in  spirit  so  like  the 
character  of  Christ. 

57-62.  [This  incident  has 
given  rise  to  some  perplexity  in 
the  minds  of  Bible  students.  A 
thoughtful  study  of  the  passage, 
however,  will  show,  in  the  spirit 
of  these  would-be  disciples,  the 
reasons  why  they  were  turned 
back  by  Jesus,-  the  first  being 
presumptuous  and  precipitate, 
the  second  procrastinating  and 
delaying,  and  the  third  irresolute 
and    uncertain.       The    practical 


-10.   10, 


S.  LUKE. 


263 


having  put  his  hand  to 
the  plough,  and  looking 
back,  is  lit  for  the  king- 
dom of  God. 
10  Now  after  these  things 
the  Lord  appointed  sev- 
enty 'otherSjand  sent  them 
two  and  two  before  his 
face  into  every  city  and 
place,  whither  he  himself 

2  was  about  to  come.  And 
he  said  unto  them,  The 
harvest  is  plenteous,  but 
the  labourers  are  few : 
pray  ye  therefore  the 
Lord  of  the  harvest,  that 
he   send  forth   labourers 

3  into  his  harvest.  Gfo  your 
ways  :  behold,  I  send  you 
forth    as    lambs     in    the 

4  midst  of  wolves.  Carry 
no  purse,  no  wallet,  no 
shoes  :  and  salute  no  man 

5011   the   way.     And    into 

1  Many  ancient  authorities    add   and 
tivo  :  and  so  in  ver.  17. 


lesson  is,  that  he  who  would 
follow  Christ  must  count  the 
cost,  and  then  decide  to  follow 
him  now  and  at  whatever  cost. 
— L.  A.] 

CHAPTER  X. 

4.  And  salute  no  man  on  the 
way.  This,  and  the  other  di- 
rections given  were  not  intended 
to  be  interpreted  strictly  and 
literally.  This  is  proved  by  the 
fact  that  the  expressions  differ 
as  recorded  by  the  different 
evangelists,  and  are  even  incon- 
sistent with  each  other,  if  press- 
ed to  a  strict  interpretation. 
The  meaning  is,  that  they  were 
to  go  as  they  were,  without 
making  any  special  preparation, 
and  that  they  were  to  give  their 
time    and    attention    wholly    to 


whatsoever  house  ye  shall 

2  enter,  first  say,  Peace  be 
to  this  house.     And  if  a  6 
son   of    peace    be    there, 
your  peace  shall  rest  upon 

3  him  :  but  if  not,  it  shall 
turn  to  you  again.     And  7 
in  that  same  house  remain, 
eating  and  drinking  such 
things  as  they  give :    for 
the  labourer  is  worthy  of 
his    hire.     Go  not    from 
house  to  house.    And  into  8 
whatsoever  city  ye  enter, 
and  they  receive  you,  eat 
such    things    as    are   set 
before  you  :  and  heal  the  9 
sick  that  are  therein,  and 
say  unto  them,  The  king- 
dom of  God  is  come  nigh 
unto  you.    But  into  what- 10 
soever  city  ye  phall  enter, 
and  they  receive  you  not, 
go   out    into   t*ie    streets 

2  Or,  enter  first,  say 

3  Or,  it 


their  work,  and  not  engage  in 
social  enjoyments,  and  in  the  in- 
terchange of  the  courtesies  of 
society,  in  the  places  they  should 
visit.  The  object  of  this  mission 
seems  to  have  been  to  dissemi- 
nate generally  some  authentic 
knowledge  of  the  Saviour's  per- 
son and  charactei  as  a  messenger 
from  heaven,  and  to  call  the 
attention  of  the  community  to 
the  coming  of  the  Messiah. 
They  were  not,  however,  in- 
structed to  say  that  Jesus  was 
himself  the  Messiah.  Like  many 
of  the  other  measures  adopted 
by  Jesus  and  the  apostles,  this 
mission  of  the  seventy  was 
suited  to  a  local  and  temporary 
purpose,  and  is  of  course  not  of 
binding  authority  as  a  model  f wr 
imitation. 


264 


S.   LUKE. 


10.   lO- 


11  thereof  and  say,  Even  the 
dust  from  your  city,  that 
cleave th  to  our  feet,  we 
do  wipe  off  against  you  : 
howbeit  know  this,  that 
the  kingdom  of  God   is 

12  come  nigh.  I  say  unto 
you,  It  shall  be  more 
tolerable  in  that  day  for 
Sodom,  than  for  that  city. 

13  Woe  unto  thee,  Chorazin  ! 
woe  unto  thee,  Bethsaida  ! 
for  if  the 'mighty  works 
had  been  done  in  Tyre 
and  Sidon,  which  were 
done  in  you,  they  would 
have  repented  long  ago, 
sitting  in  sackcloth   and 

14 ashes.  Howbeit  it  shall 
be  more  tolerable  for  Tyre 
and  Sidon  in  the  judge- 
loment,  than  for  you.  And 
thou,  Capernaum,  shalt 
thou  be  exalted  unto 
heaven?  thou  shalt  be 
brought  down  unto  Ha- 
le des.  He  that  heareth  you 
heareth  me  ;  and  he  that 
rejecteth  you  rejecteth 
me  ;  and  he  that  rejecteth 
me  rejecteth  him  that 
sent  me. 
17  And  the  seventy  re- 
turned with  joy,   saying, 

Gr.  powers. 
~  Gr.  demons. 


1 :!.  Chorazin  and  Bethsaida  ; 
villages  in  Galilee,  where  our 
Saviour  had  performed  many  of 
his  mighty  works.  —  Tyre  and 
Sidon  ;  Gentile  cities  north  of 
Palestine,  on  the  shores  of  the 
Mediterranean. 

15.  See  note  on  parallel  pas- 
sage, Matt.  11:  23. 

21.  In   the  Holy   S^rit  ;   the 


Lord,  even  the  devils  are 
subject  unto  us  in  thy 
name.  And  he  said  unto  18 
them,  I  beheld  Satan 
fallen  as  lightning  from 
heaven.  Behold,  I  have  19 
given  you  authority  to 
tread  upon  serpents  and 
scorpions,  and  over  all  the 
power  of  the  enemy  :  and 
nothing  shall  in  any  wise 
hurt  you.  Howbeit  in  20 
this  rejoice  not,  that  the 
spirits  are  subject  unto 
you  ;  but  rejoice  that 
your  names  are  written 
in  heaven. 

In  that  same  hour  he 21 
rejoiced  2  in  the  Holy 
Spirit,  and  said,  I4 thank 
thee,  O  Father,  Lord  of 
heaven  and  earth,  that 
thou  didst  hide  these 
things  from  the  wise  and 
understanding,  and  didst 
reveal  them  unto  babes : 
yea,  Father;  6for  so  it 
was  well-pleasing  in  thy 
sight.  All  things  have 22 
been  delivered  unto  me 
of  my  Father :  and  no  one 
knoweth  who  the  Son  is, 
save  the  Father  ;  and  who 
the    Father  is,    save   the 


3  Or,  by 
5  Or.  that 


4  Or,  praise 


meaning  probably  is  that  the 
thanksgiving  uttered  was  the 
result  of  a  special  inspiration 
from  his  Heavenly  Father. 

22.  Willeih  t<>  rtveal  him; 
other  passages  teach  us  very 
clearly  that  Christ  wills  to  reveal 
the  Father  to  all  who  come  to 
him  desiring  abetter  knowledge 
of  God. 


3 

< 

•-3 

o 

H 
OQ 

I 


.-10.  33. 


S.    LUKE. 


ft 
^67 


Son,  and  lie  to  whomso- 
ever  the  Son   willeth   to 

23  reveal  him.  And  turning 
to  the  disciples,  he  said 
privately,  Blessed  are  the 
eyes  which  see  the  things 

24  that  ye  see :  for  I  say  unto 
yon,  that  many  prophets 
and  kings  desired  to  see 
the  things  which  ye  see, 
and  saw  them  not ;  and  to 
hear  the  things  which  ye 
hear,  and  heard  them  not. 

25  And  behold,  a  certain 
lawyer  stood  up  and 
tempted  him,  saying, 
'Master,  what  shall  I  do 
to    inherit    eternal    life? 

26  And  he  said  unto  him, 
What  is  written  in  the 
law  ?  how  readest  thou  ? 

27  And  he  answering  said, 
Thou  shalt  love  the  Lord 
thy  God  'with  all  thy 
heart,  and  with  all  thy 
soul,  and  with  all  thy 
strength,    and    with    all 

1  Or,  Teacher 


25.  A  certain  lawyer  ;  the 
word  does  not  mean,  as  with  us, 
an  advocate  or  practitioner  at 
the  bar,  but  one  versed  in  the 
laws  of  the  Old  Testament  and 
the  Rabbinical  rules. 

29.  Desiring  to  justify  himself; 
that  is,  in  respect  to  the  question 
which  he  had  asked  ;  to  show 
that  there  was  really  some  diffi- 
culty in  it,  and  that  it  was  not 
so  easily  solved  as  the  Saviour's 
first  answer  might  appear  to  in- 
dicate. 

30.  The  road  from  Jerusalem 
to  Jericho  led  through  a  wild 
and  mountainous  country,  in- 
fested with  robbers. 

31.  By  chance.     It  is  a  morbid 

11 


thy  mine! »  and  thy  neigh- 
bour as  thyself.  And  he  28 
said  unto  him,  Thou  hast 
answered  right :  this  do, 
and  thou  shalt  live.  But  29 
he,  desiring  to  justify 
himself,  said  unto  Jesus, 
And  who  is  my  neigh- 
bour? Jesus  made  an- 30 
swer  and  said,  A  certain 
man  was  going  down 
from  Jerusalem  to  Jeri- 
cho ;  and  he  fell  among 
robbers,  which  both  strip- 
ped him  and  beat  him, 
and  departed,  leaving 
him  half  dead.  And  by  31 
chance  a  certain  priest 
was  going  down  that 
way  :  and  when  he  saw 
him,  he  passed  by  on  the 
other  side.  And  in  like  32 
manner  a  Levite  also, 
when  he  came  to  the 
place,  and  saw  him,  pass- 
ed by  on  the  other  side. 
But  a  certain  Samaritan,  33 

2  Gr.  from. 


conscientiousness  which  scruples 
to  use  such  expressions  as  acci- 
dentally and  oy  chance  in  common 
conversation.  They  have  a  dis- 
tinct and  very  proper  meaning, 
and  one  which  does  not  at  all 
conflict  with  the  idea  of  the 
constant  and  universal  control 
of  the  overruling  providence  of 
God. 

33.  A  certain  Samaritan.  The 
peculiar  point  of  this  parable 
consists  in  representing  the 
priest  and  the  Levite,  persons  of 
great  reputation  for  sanctity 
among  the  Jews,  as  passing  the 
wounded  traveller,  without  com- 
passion ;  while  it  was  a  Samari- 
tan, a  man  whose  whole  nation 


268 


S.   LUKE. 


11.  33— 


as  he  journeyed,  came 
where  he  was :  and  when 
he  saw  him,  he  was  mov- 

34  ed  with  compassion,  and 
came  to  him,  and  bound 
up  his  wounds,  pouring 
on  them  oil  and  wine  ; 
and  he  set  him  on  his 
own  beast,  and  brought 
him  to  an  inn,  and  took 

35  care  of  him.  And  on  the 
morrow  he  took  out  two 
lpence,  and  gave  them  to 
the  host,  and  said,  Take 
care  of  him  ;  and  whatso- 
ever thou  spendest  more, 
I,  when  I  come  back 
again,    will    repay    thee. 

36  Which  of  these  three, 
thinkest  thou,  proved 
neighbour  unto  him  that 
fell  among  the  robbers  % 

37  And  he  said,  He  that 
shewed  mercy  on  him. 
And  Jesus  said  unto  him, 
Go,  and  do  thou  likewise. 

38  Now  as  they  went  on 


1  See  marginal  note  on  Matt,  xriii.  28. 

2  Gr.  distracted. 

3  A     few     ancient    authorities    read 


were  considered  sinners  and 
heretics,  that  stopped  to  relieve 
him. 

35.  Two  pence.  The  denomi- 
nations and  the  value  of  money 
were  so  different  in  ancient  times 
from  the  present,  that  such  ex- 
pressions give  us  no  idea  of  the 
amount  intended.  The  true  way 
of  estimating  the  value  of  any 
sum  of  money,  in  any  age  of 
the  world,  is  to  ascertain  its  re- 
lation to  the  prices  of  food  and 
clothing,  and  the  other  common 
necessaries  of  life.  The  apostles 
spoke  of  two  hundred   pence  as 


their  way,  he  entered  in- 
to a  certain  village  :  and 
a  certain  woman  named 
Martha  received  him  into 
her  house.  And  she  had  39 
a  sister  called  Mary, 
which  also  sat  at  the 
Lord's  feet,  and  heard 
his  word.  But  Martha  was  40 
"cumbered  about  much 
serving ;  and  she  came 
up  to  him,  and  said,  Lord, 
dost  thou  not  care  that 
my  sister  did  leave  me  to 
serve  alone  \  bid  her 
therefore  that  she  help 
me.  But  the  Lord  an- 41 
swered  and  said  unto  her, 
3Martha,  Martha,  thou 
art  anxious  and  troubled 
about  many  things  :  4but42 
one  thing  is  needful :  for 
Mary  hath  chosen  the 
good  part,  which  shall  not 
be  taken  away  from  her. 

And  it  came  to  pass,  as  11 
he  was  praying  in  a  cer- 

Martlia,    Martha,     thou    art   troubled: 
Mary  hath  chosen  dtc. 

4  Many  ancient  authorities    read   but 
few  things  are  needful,  or  one. 


the  sum  required  to  buy  suffi- 
cient food  to  supply,  for  one  oc- 
casion, the  wants  of  five  thou- 
sand men.  Two  pence  would, 
in  that  proportion,  have  pro- 
vided once  for  fifty  ;  which 
shows  that  the  sum  was  sufficient 
for  the  emergency. 

38.  As  they  went  ;  that  is,  once 
as  they  were  travelling. — A  cer- 
tain  village ;  Bethany.   (John  11: 

1.) 

40.  Cumbered ;  busy  and  bur- 
dened. 

CHAPTER  XL 

1.   The  forms  of  prayer  which 


-11.  1 


S.  LUKE. 


269 


tain  place,  that  when  he 
ceased,  one  of  his  disci- 
ples said  unto  him,  Lord, 
teach  us  to  pray,  even  as 
John  also  taught  his  dis- 

2ciples.  And  he  said  unto 
them,  When  ye  pray, 
say,  'Father,  Hallowed  be 
thy  name.     Thy  kingdom 

3 come.2     Give    us   day  by 

4  day  3our  daily  bread.  And 
forgive  us  our  sins  ;  for 
we  ourselves  also  forgive 
every  one  that  is  indebted 
to  us.  And  bring  us  not 
into  temptation.4 

5  And  he  said  unto  them, 
Which  of  you  shall  have 
a    friend,    and    shall    go 

1  Many  ancient  authorities  read  Our 
Father,  which  art  in  heaven.  See  Matt. 
vi.  9. 

2  Many  ancient  authorities  add  Thy 
will  be  done,  as  in  heaven,  so  on  earth. 


John  taught  his  disciples,  would 
have  possessed  peculiar  interest, 
as  the  earliest  forms  under  the 
Christian  dispensation;  but  they 
have  not  been  preserved. 

4.  In  this  passage,  2-4,  Jesus 
prescribes  a  form;  on  other  oc- 
casions he  used  extemporaneous 
prayer.  Both  are  proper  modes 
of  addressing  the  Supreme  Be- 
ing. A  form  is  suitable  for  oc- 
casions of  the  same  kind,  often 
recurring;  and  the  relief  which 
it  affords,  in  respect  to  intellec- 
tual effort,  is  in  many  cases 
needed; — as  in  the  daily  devo- 
tions of  a  child,  and  sometimes 
in  the  religious  services  of  a 
family.  It  has  great  advantages, 
too,  as  well  as  disadvantages,  as 
a  mode  of  public  worship,  on 
the  Sabbath.  There  are,  how- 
ever, constantly  occurring,  exi- 
gencies in  which  the  soul  is 
urged  to  express  its  desires  in 
its  own    spontaneous   language. 


unto  him  at  midnight, 
and  say  to  him,  Friend, 
lend  me  three  loaves  ;  for 6 
a  friend  of  mine  is  come 
to  me  from  a  journey, 
and  I  have  nothing  to  set 
before  him  ;  and  he  from  7 
within  shall  answer  and 
say,  Trouble  me  not :  the 
door  is  now  shut,  and  my 
children  are  with  me  in 
bed  ;  I  cannot  rise  and 
give  thee?  I  say  unto 8 
you,  Though  he  will  not 
rise  and  give  him,  because 
he  is  his  friend,  yet  be- 
cause of  his  importunity 
he  will  arise  and  give  him 
5as  many  as  he  needeth. 

See  Matt.  vi.  10. 

3  Or.  our  bread  for  the  coming  day. 

4  Many  ancient  authorities  add  but 
de/ictr  us  from  the  evil  one  (ox,  from 
evil).    See  Matt.  vi.  13. 

5  Or,  whatsoever  things 


Both,  therefore,  are  proper 
modes  of  prayer;  and  both  are 
adopted,  though  in  different 
degrees  and  proportions,  by  all 
denominations  of  Christians. 
Between  the  form  of  this  prayer, 
as  reported  here  and  as  reported 
by  Matthew  in  the  Sermon  on 
the  Mount,  there  are  very  con- 
siderable changes,  this  being 
much  more  abbreviated.  As  the 
reader  will  see  by  the  marginal 
notes  here  some  manuscripts  give 
the  report  of  the  Lord's  prayer 
in  Luke  very  much  as  it  is  given 
in  Matthew,  and  there  is  no 
doubt  that  Matthew's  report  is 
the  more  accurate  of  the  two. 

5.  At  midnight ;  in  the  night. 
Travellers  were  accustomed  to 
avoid  the  heat  of  the  day,  and 
extend  their  journey  late  into 
the  evening  or  night. 

7.  With  me  in  bed;  that  is, 
my  children,  as  well  as  myself, 
are  in  bed. 


270 


S.   LUKE. 


11.9— 


And  I  say  unto  you,  Ask, 
and  it  shall  be  given  you  ; 
seek,  and  ye  shall  find  ; 
knock,    and    it   shall    be 

10  opened  unto  you.  For 
every  one  that  asketh  re- 
ceiveth  ;  and  he  that 
seeketh  findeth  ;  and  to 
him     that    knocketh     it 

11  shall  be  opened.  And  of 
which  of  you  that  is  a 
father  shall  his  son  ask  'a 
loaf,  and  he  give  him  a 
stone  ?  or  a  fish,  and  he 
for  a  fish  give  him  a  ser- 

12  pent  ?  Or  if  he  shall  ask 
an  egg,  will  he  give  him 

13a  scorpion?  If  ye  then, 
being  evil,  know  how  to 
give  good  gifts  unto  your 
children,  how  much  more 
shall  your  heavenly  Fa- 
ther give  the  Holy  Spirit 
to  them  that  ask  him  \ 

14  And  he  was  casting  out 
a  2devil  which  was  dumb. 


1  Some    ancient   authorities    omit   a 
loaf,  and  he  give  him  a  stone  ?  or. 

2  Gr.  demon. 


13.  If  ye  then,  being  evil;  that 
is,  if  men,  unfeeling  and  selfish 
as  human  nature  is,  &c. — The 
Holy  Sjnrit.  This  expression 
seems  to  imply  that  Jesus  con- 
sidered it  of  course  that  these 
earnest  requests  of  his  disciples 
would  be  for  spiritual  favors. 
There  cannot,  in  fact,  be  this 
eager  and  unhesitating  importu- 
nity, in  asking  for  temporal 
mercies,  or  for  deliverance  from 
temporal  ills.  There  will  always 
be,  in  a  soul  imbued  with  a 
right  spirit,  a  certain  reserveand 
qualification, — If  it  be  possible, 
— or,  Nevertheless,  not  my  will, 
but  thine,  be  done. 


And  it  came  to  pass,  when 
the  adevil  was  gone  out, 
the  dumb  man  spake ; 
and  the  multitudes  mar- 
velled. But  some  of  them  15 
said,  By  'Beelzebub  the 
prince  of  the  'devils  cast- 
eth  he  out  4devils.  And  16 
others,  tempting  Mm, 
sought  of  him  a  sign  from 
heaven.  But  he,  know- 17 
ing  their  thoughts,  said 
unto  them,  Every  king- 
dom divided  against  itself 
is  brought  to  desolation  ; 
5and  a  house  divided 
against  a  house  falleth. 
And  if  Satan  also  is  di-18 
vided  against  himself, 
how  shall  his  kingdom 
stand  %  because  ye  say 
that  I  cast  out  'devils  3by 
Beelzebub.  And  if  1  3by  19 
Beelzebub  cast  out  4devils, 
by  whom  do  your  sons 
cast  them  out?  therefore 


3  Or,  In 

4  Gr.  demons. 

5  Or,  and  house  falleth  upon  house. 


14.  Which  was  dumb  ;  that  is, 
it  made  the  man  dumb. 

16.  Sought  of  him,  &c.  They 
pretended  to  consider  the  cures 
which  he  had  effected  as  not 
satisfactory  evidence  of  his  di- 
vine mission,  and  they  accord- 
ingly challenged  him  to  bring 
to  pass  some  great  prodigy  in 
the  heavens,  in  order  to  dis- 
play his  power  more  conspicuous 

iy. 

17.  The  verses  which  follow, 
to  v.  22,  arc  the  Saviour's  reply 
to  the  allegations  in  the  loth 
verse.  The  reply  to  the  requisi- 
tion made  in  the  16th  is  con- 
tained in  29-32. 


-11.  30, 


S.   LUKE. 


271 


shall  they  be  your  judges. 

20  But  if  I  by  the  finger  of 
God  cast  out  'devils,  then 
is  the   kingdom  of  God 

21  come  upon  you.  When 
the  strong  man  fully 
armed  guardeth  his  own 
court,    his   goods   are  in 

22  peace  :  but  when  a 
stronger  than  he  shall 
come  upon  him,  and  over- 
come him,  he  taketh 
from  him  his  whole  ar- 
mour wherein  he  trusted, 
and  divide th  his  spoils. 

23  He  that  is  not  with  me 
is  against  me  ;  and  he  that 
gathereth    not    with    me 

24scattereth.  The  unclean 
spirit  when  2he  is  gone  out 
of  the  man,  passeth 
through  waterless  places, 
seeking  rest ;  and  finding 
none,  2he  saith,  I  will  turn 
back     unto     my     house 

25  whence  I  came  out.  And 
when  he  is  come,  2he  find- 
eth    it    swept    and    gar- 

26nished.     Then  goeth  2he, 

1  Gr.  demons. 


21,  22.  That  is,  the  power  of 
Satan  could  not  be  thus  encoun 
tered  and    destroyed,  but  by  an 
enemy,  and   an   enemy  stronger 
than  the  one  thus  overcome. 

23.  This  seems  to  be  a  prover- 
bial expression,  meaning,  gener-. 
ally,  that  they  who  act  in 
opposition  to  one  another,  are 
enemies,  not  friends.  In  this 
view^,  its  application  to  what 
precedes  is  obvious. 

24-26.  The  class  of  sufferers 
here  alluded  to  were  sometimes, 
it  would  seem,  apparently  reliev- 
ed by  the  acts  of  exorcists,  and 
perhaps  by  medical  treatment; 
but  then  it  often   occurred,  in 


and  taketh  to  Mm  seven 
other  spirits  more  evil 
than  'himself  ;  and  they 
enter  in  and  dwell  there  : 
and  the  last  state  of  that 
man  becometh  worse  than 
the  first. 

And  it  came  to  pass,  as  27 
he  said  these  things,  a 
certain  woman  out  of  the 
multitude  lifted  up  her 
voice,  and  said  unto  him, 
Blessed  is  the  womb  that 
bare  thee,  and  the  breasts 
which  thou  didst  suck. 
But  he  said,  Yea  rather,  28 
blessed  are  they  that  hear 
the  word  of  God,  and  keep 
it. 

And  when  the  multi-29 
tudes  were  gathering  to- 
gether unto  him,  he  be- 
gan to  say,  This  genera- 
tion is  an  evil  generation : 
it  seeketh  after  a  sign  ; 
and  there  shall  no  sign 
be  given  to  it  but  the 
sign  of  Jonah.  For  even  30 
as  Jonah  became  a  sign 


Or,  it 


3  Or,  itself 


such  cases,  that  after  a  short 
interval  of  rest  and  composure, 
the  demoniacal  frenzy  would  re- 
turn with  new  and  more  terrible 
violence  than  before.  So  Jesus 
predicted  that  the  Jewish  na- 
tion, upon  which  his  ministry 
produced  a  temporary  good 
effect,  would  soon  abandon  itself 
to  obduracy  and  wickedness 
again. 

29 .  Seeketh  after  ,a  sign.  See 
v.  16. 

30.  This  was  an  allusion  to 
the  Saviour's  descent  into  the 
tomb,  which  could  not  have 
been  fully  understood  until  after 
his  ascension. 


272 


S.   LUKE. 


11.  30— 


unto    the    Ninevites,    so 
shall  also  the  Son  of  man 

31  be  to  this  generation.  The 
queen  of  the  south  shall 
rise  up  in  the  judgement 
with  the  men  of  this 
generation,  and  shall 
condemn  them:  for  she 
came  from  the  ends  of 
the  earth  to  hear  the 
wisdom  of  Solomon  ;  and 
behold,    'a  greater  than 

32  Solomon  is  here.  The 
men  of  Nineveh  shall 
stand  up  in  the  judgement 
with  this  generation,  and 
shall  condemn  it :  for 
they  repented  at  the 
preaching  of  Jonah  ;  and 
behold,  Ja  greater  than 
Jonah  is  here. 

33  ]So  man,  when  he  hath 
lighted  a  lamp,  putteth 
it  in  a  cellar,  neither 
under  the  bushel,  but  on 
the  stand,  that  they 
which  enter   in    may  see 

84  the  light.      The  lamp  of 

1  Gr.  more  than. 


31.  For  the  narrative  here 
referred  to,  see  1  Kings  10. 

34-36.  As  the  light  of  the 
body  comes  through  the  eye,  so 
the  light  of  the  soul  comes 
through  the  understanding. 
When,  therefore,  the  under- 
standing is  warped  and  depraved 
by  wicked  prejudices,  as  it  was 
with  these  Jews,  who  had  per- 
verted all  that  Jesus  had  said, 
and  misrepresented  all  that  he 
had  done,  the  whole  soul  is 
necessarily  involved  in  darkness 
and  error.  An  eye  tingle  repre- 
sents an  understanding  free, 
honest,  candid, — willing  to  see, 


thy  body  is  thine  eye : 
when  thine  eye  is  single, 
thy  whole  body  also  is 
full  of  light ;  but  when  it 
is  evil,  thy  body  also  is 
full  of  darkness.  Look  35 
therefore  whether  the 
light  that  is  in  thee  be 
not  darkness.  If  there- 36 
fore  thy  whole  body  be 
full  of  light,  having  no 
part  dark,  it  shall  be 
wholly  full  of  light,  as 
when  the  lamp  with  its 
bright  shining  doth  give 
thee  light. 

Now    as    he    spake,    a  37 
Pharisee   asketh    him    to 
2  dine  with  him  :    and  he 
went  in,  and  sat  down  to 
meat.      And     when     the  38 
Pharisee  saw  it,  he  mar- 
velled  that   he   had    not 
first  washed  before  2  din- 
ner.    And  the  Lord  said  39 
unto    him,    Now    do   ye 
Pharisees  cleanse  the  out- 
side  of  the   cup  and   of 

2  Gr.  breakfast.' 


and  to  know  and  admit  the 
truth.  The  revisers  have  wisely 
changed  candle  to  lamp, — can- 
dles being  rarely,  if  ever,  used 
in  the  East. 

37.  Asketh  him  to  dine  »r',th 
him  ;  with  no  friendly  feelings, 
however,  as  would  seem  from 
the  conversation  which  ensued. 

39.  But  yourinward  j>"rf,  &c. ; 
that  is,  the  inward  part  of  the 
cup  and  the  platter.  Themean- 
ing  is,  that  within  they  were 
filled  with  the  fruits  of  injustice 
and  wickedness.  This  is  evi- 
dent from  the  phraseology  of 
tin;  parallel  passage.  (Matt. 
23:20,  26.) 


-11.  49. 


S.   LUKE. 


273 


the  platter ;  but  your  in- 
ward part  is  full  of  ex- 
tortion   and   wickedness. 

40  Ye  foolish  ones,  did  not 
he  that  made  the  outside 
make    the    inside    also  \ 

4lHowbeit  give  for  alms 
those  things  which  'are 
within ;  and  behold,  all 
things  are  clean  unto 
you. 

42  But  woe  unto  you 
Pharisees !  for  ye  tithe 
mint  and  rue  and  every 
herb,  and  pass  over  judge- 
ment and  the  love  of  Gfod  : 
but  these  ought  ye  to 
have  done,  and  not  to 
leave   the   other  undone. 

43  Woe  unto  you  Pharisees  ! 
for  ye  love  the  chief  seats 
in  the  synagogues,  and 
the    salutations    in     the 

44 marketplaces.  Woe  un- 
to you  !  for  ye  are  as  the 
tombs  which  appear  not, 

1  Or,  ye  can 


40.  Foolish  ones;  literally 
thoughtless  ones:  the  word  is 
different  fr<3m  that  used  in  Matt. 
5 :  22,  and  does  not  imply  bitter- 
ness and  contempt. 

41.  There  is  some  difficulty 
about  the  proper  explanation  of 
this  verse,  which  is  only  partial- 
ly relieved  by  the  clearer  and 
more  accurate  translation  ^iven 
by  the  revisers.  The  meaning, 
however,  appears  to  be,  that 
charity  out  of  a  pure  and  sincere 
heart  is  more  acceptable  before 
God  than  any  strictness  of 
adherence  to  forms  and  ceremo- 
nies. 

42.  Tithe  mint,  &c. ;  ye  are 
very  scrupulous  in  paying  tithes 


and   the  men  that   walk 
over  them  know  it  not. 

And  one  of  the  lawyers  45 
answering  saith  unto  him, 
"Master,   in    saying    this 
thou  reproaches t  us  also. 
And  he  said,  Woe  unto 46 
you  lawyers  also  !  for  ye 
lade  men   with    burdens 
grievous  to  be  borne,  and 
ye  yourselves  touch  not 
the  burdens  with  one  of 
your  fingers.     Woe  unto 47 
you !    for    ye    build   the 
tombs   of   the   prophets, 
and   your  fathers  killed 
them.      So    ye    are    wit- 48 
nesses  and  consent  unto 
the  works  of  your  fathers : 
for  they  killed  them,  and 
ye    build    their    tombs. 
Therefore  also   said   the  49 
wisdom   of    God,    I  will 
send  unto  them  prophets 
and   apostles ;  and   some 
of   them   they   shall  kill 

2  Or,  Teacher 


on  garden  herbs  of  trifling  value. 

45.  In  saying  this  ;  that  is,  not 
particularly  by  the  last  denunci- 
ation, but  by  the  whole  course 
of  his  remarks. 

47-49.  There  is  considerable 
difficulty  in  the  interpretation  of 
this  passage,  and  commentators 
are  not  agreed  respecting  it.  It 
would  appear,  however,  from  a 
comparison  of  this  with  the 
parallel  passage,  (Matt.  23 :  29- 
31,)  that  the  meaning  is,  that, 
while  they  hypocritically  pro- 
fessed to  venerate  the  memory 
of  the  prophets,  their  whole 
conduct  showed  that  they  par- 
took of  the  spirit  which  led  their 
fathers  to  slay  them. 


274 


S.  LUKE. 


11.   49- 


50 and  persecute;  that  the 
blood  of  all  the  prophets, 
which  was  shed  from  the 
foundation  of  the  world, 
may  be  required  of  this 

51  generation :  from  the 
blood  of  Abel  untu  the 
blood  of  Zachariah,  who 
perished  between  the  al- 
tar and  the  'sanctuary  : 
yea,  T  say  unto  you,  it 
shall   be  required  of  this 

52  generation.  Woe  unto 
you  lawyers  !  for  ye  took 
away  the  key  of  know 
ledge  :  ye  entered  not  in 
yourselves,  and  them 
that  were  entering  in  ye 
hindered. 

53  And  when  he  was  come 
out  from  thence,  the 
scribes  and  the  Pharisees 
began  to  "press  upon  Mm 
vehemently,  and  to  pro- 
voke  him    to    speak    of 

543many  things;  laying 
wait    for    him,   to   catch 

1  Gr.  house. 

2  Or,  set  themselves  vehemently  against 
him 


51.  Zachariah  ;  evidently,  from 
the  connection,  one  of  the  last  of 
the  prophets  that  had  been  slain ; 
perhaps  the  person  mentioned 
2  Chron.  24:  20,  21.— It  shall  he 
required  of  this  generation ,;  that 
is,  by  perpetrating  similar  deeds, 
they  had  involved  themselves  in 
one  common  guilt  with  their 
fathers. 

53.  And  when  he  was  come  out 
from  them  ;  there  is  some  uncer- 
tainty respecting  the  text.  Ac- 
cording to  the  reading  adopted 
by  the  revisers  here,  the  mean- 
ing is,    when   Christ   came   out 


something    out    of     his 
mouth. 

In  the  mean  time,  when  12 
the  many  thousands  of 
the  multitude  were  gath- 
ered together,  insomuch 
that  they  trode  one  upon 
another,  he  began  to  "say 
unto  his  disciples  first  of 
all,  Beware  ye  of  the 
leaven  of  the  Pharisees, 
which  is  hypocrisy.  But 2 
there  is  nothing  covered 
up,  that  shall  not  be  re- 
vealed :  and  hid,  that 
shall  not  be  known. 
Wherefore  whatsoever  ye  3 
have  said  in  the  darkness 
shall  be  heard  in  the 
light ;  and  what  ye  have 
spoken  in  the  ear  in  the 
inner  chambers  shall  be 
proclaimed  upon  the 
housetops.  And  I  say  4 
unto  you  my  friends,  Be 
not  afraid  of  them  which 
kill  the  body,  and  after 

3  Or,  more 

4  Gr.  the  myriads  of. 

5  Or,  say  unto  his  disciples,  First  of  all 
beware  ye 


from  dining  with  the  Pharisee. 
—  ToyrovoTce  him;  i.  e.,  to  en- 
deavor to  provoke  him. 

CHAPTER  XII. 
1.  In  the  mean  time,  when,  &c. ; 
that  is,  at  ;i  time,  when.  The 
evangelists  do  not  observe  the 
same  order  in  arrangiug  the 
accounts  which  they  give.  The 
various  instructions  contained  in 
this  chapter  are  recorded  by  the 
other  evangelists  as  having  been 
given,  respectively,  on  several 
different  occasions. — Leaven  ; 
spirit. 


—12.  14. 


S.   LUKE. 


275 


that  have  no  more  that 

5  they  can  do.  But  I  will 
warn  you  whom  ye  shall 
fear :  Fear  him,  which 
after  he  hath  killed  hath 
'power  to  cast  into  2hell ; 
yea,  I  say  unto  you,  Fear 

6  him.  Are  not  five  spar- 
rows sold  for  two  far- 
things %  and  not  one  of 
them  is  forgotten  in  the 

7  sight  of  God.  But  the 
very  hairs  of  your  head 
are  all  numbered.  Fear 
not :  ye  are  of  more  value 
than      many      sparrows. 

8  And  I  say  unto  you, 
Every  one  who  shall  con- 
fess 3me  before  men,  4him 
shall  the  Son  of  man  also 
confess  before  the  angels 

9  of  Gfod  :  but  he  that  de- 
nieth  me  in  the  presence 
of  men  shall  be  denied  in 


1  Or,  authority 

2  Gr.  Gehenna. 


7.  Fear  not;  that  is,  be  not 
anxious  about  the  result,  when 
in  situations  of  danger;  leave  it 
for  God  to  decide.  The  ground 
of  the  Christian's  peace  of  mind 
is  not  an  assurance  that  his  life 
will  certainly  be  preserved,  but 
that,  although  it  may  be  lost,  it 
can  be  lost  only  by  God's  direc- 
tion. In  sickness,  in  a  storm  at 
sea,  or  in  a  besieged  city,  he 
can  never  be  sure  but  that  his 
summons,  as  well  as  that  of 
others,  is  about  to  come.  His 
composure  and  happiness,  there- 
fore, rest,  not  on  a  groundless 
presentiment  that  he  shall  live, 
but  on  a  conviction  that  it  is 
God  who  will  decide  whether  he 
•hall  live  or  die.  In  regard  to 
the  sparrows,  it  is  not  said  that 
J  J* 


the  presence  of  the  angels 
of  God.  And  every  oneio 
who  shall  speak  a  word 
against  the  Son  of  man, 
it  shall  be  forgiven  him  : 
but  unto  him  that  blas- 
phemeth  against  the  Holy 
Spirit  it  shall  not  be  for- 
given. And  when  they  11 
bring  you  before  the 
synagogues,  and  the  rul- 
ers, and  the  authorities, 
be  not  anxious  how  or 
what  ye  shall  answer,  or 
what  ye  shall  say  :  for  12 
the  Holy  Spirit  shall 
teach  you  in  that  very 
hour  what  ye  ought  to 
say. 

And    one    out    of   the  13 
multitude  said  unto  him, 
'Master,    bid  my  brother 
divide     the    inheritance 
with   me.      But   he  said  14 


3  Gr.  in  me. 
5  Or,  Teacher 


4  Gr.  in  him. 


they  are  always  saved,  but  that 
not  one  of  them  is  forgotten. 

10.  The  Holy  Ghost.  From 
the  connection  in  which  this  ap- 
pears, in  Matt.  12 :  32.  where  the 
circumstances  which  led  to  it 
are  particularly  detailed,  it 
would  seem  that  the  sin  which 
is  made  the  subject  of  this  ter- 
rible denunciation,  is  that  of  as- 
suming towards  Almighty  God 
an  attitude  of  direct  and  open 
hostility  and  defiance.  See  note 
there. 

14.  It  was  plainly  improper 
for  him  to  attempt  to  turn  the 
authority  of  an  inspired  prophet 
of  God,  as  he  must  have  consid- 
ered the  Saviour,  into  an  in- 
strument for  accomplishing  his 
own  private  and  pecuniary  encU,. 


276 


S.   LUKE. 


12. 


x 


unto  him,  Man,  who 
made  me  a  judge  or  a  di- 
I5vider  over  you  ?  And  he 
said  unto  them,  Take 
heed,  and  keep  your- 
selves from  all  covetous- 
ness :  'for  a  man's  life 
consisteth  not  in  the 
abundance  of  the  things 
which  he  possesseth. 
16  And  he  spake  a  parable 
unto  them,  saying,  The 
ground  of  a  certain  rich 
man  brought  forth  plen- 
tifully :  and  he  reasoned 
within  himself,  saying, 
What  shall  I  do,  because 
I  have  not  where  to  be- 
18 stow  rav  fruits  ?  And  he 
said,  This  will  I  do :  I 
will  pull  down  my  barns, 
and  build  greater ;  and 
there  will  I  bestow  all 
my  corn  and  my  goods. 
19  And  I  will  say  to  my 
'soul,  2Soul,  thou  hast 
much  goods  laid  up  for 
many  years ;  take  thine 
ease,  eat,  drink,  be  merry. 
20 Bur  God  said  unto  him, 
Thou  foolish  one,  this 
night    3is    thy    'soul    re- 

1  Gr.  for  not  in  a  man's  abundance 
consisteth  his  life,  from  the  things  which 
iseth. 


15.  A  man's  life  ;  his  welfare, 
his  happiness. 

20.  Thou  foolish  one;  as  in 
ch.  11:40,  thou  thoughtless  one. 

22.  Be  not  anxious ;  a  rnuch 
better  translation  of  the  original 
than  the  Old  Version,  take  no 
thought.  See  note  on  Matt.  6: 
25. 

25,  26.  The  meaning  is,  that 
;!"•    vital    principle  is,  after  all, 


quired  of  thee;  and  the 
things  which  thou  hast 
prepared,  whose  shall 
they  be?  So  is  he  that 21 
layeth  up  treasure  for 
himself,  and  is  not  rich 
toward  God. 

And  he   said   unto  his 22 
disciples,  Therefore  I  say 
unto  you,  Be  not  anxious 
for  your   "life,   what    ye 
shall    eat ;    nor    yet    for 
your  body,  what  ye  shall 
put  on.     For  the  4life  is 23 
more  than  the  food,  and 
the   body    than    the   rai- 
ment.    Consider    the  ra-24 
vens,  that  they  sow  not, 
neither  reap  ;  which  have 
no      store-chamber       nor 
barn ;    and   God   feedeth 
them  :  of  how  much  more 
value    are    ye    than    the 
birds  !    And" which  of  you  25 
by  being  anxious  can  add 
a  cubit  unto  his  &  stature  % 
If  then  ye  are  not  able  to  26 
do    even    that   which    is 
least,  why  are  ye  anxious 
concerning  the  rest  %  Con- 27 
sider  the  lilies,  how  they 


they     toil     not. 


2  Or,  life 

3  <  Jr.  Oie.y  require  thy  soul. 

4  Or,  soul  5  Or,  age 


in  the  power  of  God  alone;  and, 
while  we  are  industrious  and 
faithful  in  doing  what  we  can 
to  preserve  life,  and  secure  the 
comfortable  enjoyment  of  it,  we 
must  still  feel  that  we  are  at 
God's  disposal,  and  that  the 
great  weight  of  responsibility- 
rests  not  upon  ourselves,  but 
upon  him, 


-12.  39. 


S.   LUKE. 


277 


neither  do  they  spin  ;  yet 
I  say  unto  you,  Even 
Solomon  in  all  his  glory 
was  not  arrayed  like  one 

28  of  these.  But  if  God  doth 
so  clothe  the  grass  in  the 
field,  which  to-day  is,  and 
to-morrow  is  cast  into  the 
oven ;  how  much  more 
shall  he  clothe  you,  O  ye 

29  of  little  faith  %  And  seek 
not  ye  what  ye  shall  eat, 
and  what  ye  shall  drink, 
neither  be  ye  of  doubtful 

30  mind.  For  all  these  things 
do  the  nations  of  the  world 
seek  after:  but  your 
Father  knoweth  that  ye 
have  need  of  these  things. 

31  Howbeit  seek  ye  'his  king- 
dom, and  these  things 
shall  be  added  unto  you. 

32  Fear  not,  little  flock  ;  for 
it  is  your  Father's  good 
pleasure  to  give  you  the 

33  kingdom.  Sell  that  ye 
have,  and  give  alms  ; 
make  for  yourselves  pur- 
ses which  wax  not  old,  a 
treasure  in  the  heavens 
that  faileth  not,  where  no 
thief  draweth  near,  nei- 

1  Many  ancient  authorities   read  the 
kingdom  of  God. 


28.  Into  the  oven  ;  as  fuel. 

32.  The  kingdom ;  the  peace 
and  happiness  of  Christ's  spirit- 
ual kingdom. 

33.  Sell  that  ye  have  ;  so  far  as, 
in  the  exercise  of  prudence  and 
sound  discretion,  is  found  nec- 
essary to  relieve  the  wants  of  the 
destitute. 

35.  Be  girded  about.  From 
the  peculiar  nature  of  the  Orien- 
tal dress,,  girding  the  loins  bo- 


ther   moth     destroyeth. 
For  where  your  treasure  34 
is,  there  will  your  heart 
be  also. 

Let  your  loins  be  girded  35 
about,  and  your  lamps 
burning;  and  be  ye  your- 36 
selves  like  unto  men 
looking  for  their  lord, 
when  he  shall  return  from 
the  marriage  feast ;  that, 
when  he  cometh  and 
knocketh,  they  may 
sl  .lightway  open  unto 
him.  Blessed  are  those  37 
a  servants,  whom  the  lord 
when  he  cometh  shall  find 
watching:  verily  I  say 
unto  you,  that  he  shall 
gird  himself,  and  make 
them  sit  down  to  meat, 
and  shall  come  and  serve 
them.  And  if  he  shall  38 
come  in  the  second  watch, 
and  if  in  the  third,  and 
find  t?iem  so,  blessed  rire 
those  servants.  '  B  u  1 39 
know  this,  that  if  the 
master  of  the  house  had 
known  in  what  hour  the 
thief  was  coming,  he 
would  have  watched,  and 

2  Gr.  bondservants. 

3  Or,  But  this  ye  know 


came  a  necessary  preliminary  to 
the  performance  of  labor  or 
service.  (See  v.  37;  also  John 
13:4.)  The  meaning  is,  "be 
always  prepared." 

38.  The  third  watch  ;  near  the 
morning. 

39.  This  is  a  new  metaphor, 
entirely  distinct  from  what  pre- 
cedes, and  illustrating,  by  a 
different  example,  the  necessity 

,  of  faithful  Christian  vigilance. 


276 


S.   LUKE. 


12. 


unto    him,     Man,      who 
made  me  a  judge  or  a  di- 

15  vider  over  you  (  And  lie 
said  unto  them,  Take 
heed,  and  keep  your- 
selves from  all  covetous- 
ness :  'for  a  man's  life 
eon  sis  te  th  not  in  the 
abundance  of  the  things 
which      he      possesseth. 

16  And  he  spake  a  parable 
unto  them,  saying,  The 
ground  of  a  certain  rich 
man  brought  forth  plen- 

17tifully:  and  he  reasoned 
within  himself,  saying, 
What  shall  I  do,  because 
I  have  not  where  to  be- 

18 stow  my  fruits  ?  And  he 
said,  This  will  I  do :  I 
will  pall  down  my  barns, 
and  build  greater  ;  and 
there  will  I  bestow  all 
my  corn  and  my  goods. 

19  And  I  will  say  to  my 
'soul,  2Soal,  thou  hast 
much  goods  laid  up  for 
many  years ;  take  thine 
ease,  eat,  drink,  be  merry. 

20 Bur  God  said  unto  him, 
Thou  foolish  one,  this 
'is    thy    2soul    re- 


night 


1  Gr.  for  not  in  a  man's  abundance 
consisteik  his  /if e,  from  the  things  which 

h-  p08S68$eth. 


15.  A  mail's  life  ;  his  welfare. 
Ins  happiness. 

20.  Thou  foolish  one;  ns  in 
ch.  11:40,  thou  thoughtless  one. 

22.  Be  not  anxious;  a  much 
better  translation. of  the  original 
than  the  Old  Version,  take  no 
thought.  See  note  on  Matt.  6: 
25. 

•■2-"">.  26.  The  meaning  is,  that 
i!i<'    vital   principle  is,  after  all, 


quired  of  thee ;  and  the 
things  wdiich  thou  hast 
prepared,  whose  shall 
they  be?  So  is  he  that21 
layeth  up  treasure  for 
himself,  and  is  not  rich 
toward  God. 

And  he   said   unto  his 22 
disciples,  Therefore  I  say 
unto  you,  Be  not  anxious 
for  yo ur   Tife,    what    ye 
shall    eat ;    nor    yet    for 
your  body,  what  ye  shall 
put  on.     For  the  4life  is 23 
more  than  the  food,  and 
the   body    than    the   rai- 
ment.    Consider    the  ra-24 
vens,  that  they  sowT  not, 
neither  reap  ;  which  have 
no      store-chamber       nor 
barn ;    and   God   feedeth 
them  :  of  how  much  more 
value    are    ye    than    the 
birds  !    And  which  of  you  25 
by  being  anxious  can  add 
a  cubit  unto  his  &  stature  % 
If  then  ye  are  not  able  to  26 
do    even    that   which    is 
least,  why  are  ye  anxious 
concerning  the  rest  %  Con- 27 
sider  the  lilies,  how  they 
grow:      they     toil     not, 


2  Or,  life 

'A  (Jr.  they  require  thy  soul. 

4  <  )r,  soul  5  Or, 


age 


in  the  power  of  God  alone;  and, 
while  we  are  industrious  and 
faithful  in  doing  what  we  can 
to  preserve  life,  and  secure  the 
comfortable  enjoyment  of  it,  we 
must  still  feel  that  we  are  at 
God's  disposal,  and  that  the 
great  weight  of  responsibility- 
rests  not  upon  ourselves,  but 
upon  him. 


-12.  39. 


S.   LUKE. 


277 


neither  do  they  spin  ;  yet 
I  say  unto  you,  Even 
Solomon  in  all  his  glory 
was  not  arrayed  like  one 

28  of  these.  But  if  God  doth 
so  clothe  the  grass  in  the 
field,  which  to-day  is,  and 
to-morrow  is  cast  into  the 
oven ;  how  much  more 
shall  he  clothe  you,  O  ye 

29 of  little  faith?  And  seek 
not  ye  what  ye  shall  eat, 
and  what  ye  shall  drink, 
neither  be  ye  of  doubtful 

30  mind.  For  all  these  things 
do  the  nations  of  the  world 
seek  after:  but  your 
Father  knoweth  that  ye 
have  need  of  these  things. 

31  Howbeit  seek  ye  'his  king- 
dom, and  these  things 
shall  be  added  unto  you. 

32  Fear  not,  little  flock  ;  for 
it  is  your  Father's  good 
pleasure  to  give  you  the 

33  kingdom.  Sell  that  ye 
have,  and  give  alms  ; 
make  for  yourselves  pur- 
ses which  wax  not  old,  a 
treasure  in  the  heavens 
that  faileth  not,  where  no 
thief  draweth  near,  nei- 

1  Many  ancient  authorities   read  the 
kingdom  of  God. 


28.  Into  the  oven  ;  as  fuel. 

32.  The  kingdom ;  the  peace 
and  happiness  of  Christ's  spirit- 
ual kingdom. 

33.  Sell  that  ye  have  ;  so  far  as, 
in  the  exercise  of  prudence  and 
sound  discretion,  is  found  nec- 
essary to  relieve  the  wants  of  the 
destitute. 

35.  Be  girded  about.  From 
the  peculiar  nature  of  the  Orien- 
tal dress,,  girding  the  loins  be- 


ther    moth     destroyeth. 
For  where  your  treasure  34 
is,  there  will  your  heart 
be  also. 

Let  your  loins  be  girded  35 
about,  and  your  lamps 
burning;  and  be  ye  your- 36 
selves  like  unto  men 
looking  for  their  lord, 
when  he  shall  return  from 
the  marriage  feast ;  that, 
when  he  cometh  and 
knocketh,  they  may 
sl  :ightway  open  unto 
him.  Blessed  are  those  37 
8  servants,  whom  the  lord 
when  he  cometh  shall  find 
watching :  verily  I  say 
unto  you,  that  he  shall 
gird  himself,  and  make 
them  sit  down  to  meat, 
and  shall  come  and  serve 
them.  And  if  he  shall  38 
come  in  the  second  watch, 
and  if  in  the  third,  and 
find  t?tem  so,  blessed  ats 
those  servants.  B  u  1 39 
know  this,  that  if  the 
master  of  the  house  had 
known  in  what  hour  the 
thief  was  coming,  he 
would  have  watched,  and 

2  Gr.  bondservants. 

3  Or,  But  this  ye  know 


came  a  necessary  preliminary  to 
the  performance  of  labor  or 
service.  (See  v.  37;  also  John 
13:4.)  The  meaning  is,  "be 
always  prepared." 

38.  The  third  watch  ;  near  the 
morning. 

39.  This  is  a  new  metaphor, 
entirely  distinct  from  what  pre- 
cedes, and  illustrating,  by  a 
different  example,  the  necessity 

,  of  faithful  Christian  vigilance, 


280 


S.   LUKE. 


13.  1— 


son    which   told  him   of 

the      Gralilseans,     whose 

blood  Pilate  had  mingled 

2  with  their  sacrifices.  And 

he  answered  and  said  un- 
to them,  Think  ye  that 
these  Gralilseans  were  sin- 
ners above  ail  the  Grali- 
lseans, because  they  have 

3 suffered  these  things  ?  I 
tell  you,  Nay  :  but,  ex- 
cept ye  repent,  ye  shall 
all  in  like  manner  perish. 

4 Or  those  eighteen,  upon 
whom  the  tower  in  Si- 
loam  fell,  and  killed 
them,  think  ye  that  they 
were  'offenders  above  all 
the    men    that   dwell   in 

5  Jerusalem  \  I  tell  you, 
]STay :  but,  except  ye  re- 
pent, ye  shall  all  likewise 
perish. 

6  And  he  spake  this  par- 
able ;  A  certain  man  had 
a  fig  tree  planted  in  his 
vineyard  ;  and  he  came 
seeking  fruit  thereon,  and 

7  found  none.  And  he  said 

1  Gr.  debtors. 

expressions  of  abhorrence  for 
this  act  of  violence  perpetrated 
against  his  countrymen,  which 
might  be  made  the  means  of  in- 
volving him  in  difficulty  with 
the  Roman  government.  Instead 
of  this,  he  simply  deduces  from 
the  case  a  great  moral  truth, 
which  is  aptly  illustrated  by  it, 
namely,  that  the  calamities  of 
this  life  are  not  to  be  understood 
a-  tests  of  guilt. 

3.  hi  like  manner  ;  also. 

4.  Siloam;  a  fountain  near 
the  walls  of  the  city  of  Jerusa- 
lem.     The   tower    might    have 


unto  the  vinedresser,  Be- 
hold, these  three  years  I 
come  seeking  fruit  on  this 
fig  tree,  and  find  none : 
cut  it  down  ;  why  doth  it 
also  cumber  the  ground? 
And  he  answering  saith  8 
unto  him.  Lord,  let  it 
alone  this  year  also,  till  I 
shall  dig  about  it,  and 
dung  it:  and  if  it  bear 9 
fruit  thenceforth,  well; 
but  if  not,  thou  shalt  cut 
it  down. 

And  he  was  teaching  in  10 
one  of  the  synagogues  on 
the   sabbath   day.      Andii 
behold,  a   woman   which 
had  a  spirit  of   infirmity 
eighteen  years  ;  and  she 
was  bowed  together,  and 
could  in  no  wise  lift  her- 
self up.   And  when  Jesus  12 
saw   her,   he   called   her, 
and  said  to  her,  Woman, 
thou    art      loosed    from 
thine  infirmity.     And  he  13 
laid  his  hands  upon  her : 
and  immediately  she  was 


been  a  part  of  the  wall.  (Neh. 
3:15.) 

9.  This  parable  is  intended 
further  to  illustrate  the  truth 
expressed  before,  by  showing 
that  they  who  are  spared  while 
others  perish,  are  often  spared 
only  in  mercy,  and  in  hope  of 
their  repentance. 

11.  A  spirit  of  infirmUy.  This 
was  a  case,  apparently,  of  spina] 
distortion;  produced,  according 
to  the  literal  import  of  this  lan- 
guage, by  the  agency  of  an  evil 
spirit.  So  (v.  10)  she  is  spoken 
of  as  bound  by  Satan. 


—13.  25. 


S.   LUKE. 


281 


made  straight,  and  glori- 

14  tied  God.  And  the  ruler 
of  the  synagogue,  being 
moved  with  indignation 
because  Jesus  had  healed 
on  the  sabbath,  answered 
and  said  to  the  multitude, 
There  are  six  days  in 
which  men  ought  to  work : 
in  them  therefore  come 
and  be  healed,  and  not 
on  the   da  y   of   the   sab- 

15  bath.  But  the  Lord  an- 
swered him,  and  said, 
Ye  hypocrites,  doth  not 
each  one  of  you  on  the 
sabbath  loose  his  ox  or 
his  ass  from  the  'stall, 
and    lead    him    away   to 

16  watering?  And  ought 
not  this  woman,  being  a 
daughter  of  Abraham, 
whom  Satan  had  bound, 
lo,  these  eighteen  years, 
to  have  been  loosed  from 
this  bond   on  the  day  of 

17  the  sabbath  %  And  as  he 
said  these  things,  all  his 
adversaries  were  put  to 
shame  :  and  all  the  multi- 
tude rejoiced  for  all  the 
glorious  things  that  were 
done  by  him. 

1  Gr.  inanqer. 

2  See  marginal  note  on  Matt.  xiii.  33. 


17.  All  the  multitude.  We 
observe  that  the  common  people 
seem  every  where  to  have  been 
friendly  to  the  Saviour.  It  was 
the  Jewish  rulers  who  were  his 
enemies. 

19-21.  And  thus  the  king- 
dom of  Christ,  from  small  and 
unnoticed  beginnings,  shall  ex- 
tend itself  over  the  earth. 


He  said  therefore,  Un-18 
to  what  is  the  kingdom 
of  God  like  \  and  where- 
unto  shall  I  liken  it  \    It  19 
is    like   unto   a  grain    of 
mustard    seed,    which    a 
man  took,  and  cast   into 
his  own  garden  ;    and  it 
grew,  and  became  a  tree  ; 
and  the  birds  of  the  heaven 
lodged    in    the  branches 
thereof.      And   again  he  20 
said,  W hereunto  shall   I 
liken     the     kingdom     of 
God?      It    is    like    unto2i 
leaven,    which  a    woman 
took    and    hid    in    three 
2  measures  of  meal,  till  it 
wras  all  leavened. 

And    he   went    on    his  22 
way   through   cities   and 
villages,     teaching,     and 
journeying  on  unto  Jeru- 
salem.    And  one  said  un-23 
to    him,    Lord,  are    they 
few  that  be  saved  ?     And 
he  said  nnto  them,  Strive  24 
to  enter  in  by  the  narrow 
door  :  for  many,  I  say  un- 
to yon,  shall  seek  to  enter 
in,  and  shall  not  be  3able. 
When  once  the  master  of  25 
the   house    is    risen    up, 

3  Or,  able,  ivhen  once 


24.  Strive;  make  earnest  ex- 
ertions. The  original  Greek 
word  is  one  used  to  describe 
that  kind  of  struggle  in  which 
those  engaged  who  were  con- 
tending for  a  prize  in  the  public 
games  in  Greece  and  Rome. 

25-27.  The  sentiment  plainly 
is,  that  many  persons  will  be 
disappointed  in  their  expecta- 


282 


S.   LUKE. 


13.  21 


and  hath  shut  to  the 
door,  and  ye  begin  to 
stand  without,  and  to 
knock  at  the  door,  say- 
ing, Lord,  open  to  us ; 
and  he  shall  answer  and 
say  to  you,  I   know  you 

26  not  whence  ye  are  ;  then 
shall  ye  begin  to  say,  We 
did  eat  and  drink  in  thy 
presence,  and  thou  didst 

27  teach  in  our  streets  ;  and 
he  shall  say,  I  tell  you,  I 
know  not  whence  ye  are  ; 
depart  from   me,    all  ye 

28  workers  of  iniquity.  There 
shall  be  the  weeping  and 
gnashing  of  teeth,  when 
ye  shall  see  Abraham, 
and  Isaac,  and  Jacob, 
and  all  the  prophets,  in 
the  kingdom  of  God,  and 
yourselves      cast      forth 

29  without.  And  they  shall 
come  from  the  east  and 
west,  and  from  the  north 

1  Gr.  recline. 


tions  of  admission  to  the  king- 
dom of  heaven  at  last,  because, 
although  they  may  have  been 
professed  friends  of  the  Saviour, 
they  never  really  imbibed  his 
spirit  or  obeyed  his  commands. 
If  the  punctuation  indicated  by 
the  margin  is  adopted,  then  the 
passage  will  read  that  many  will 
seek  to  enter  in,  but  will  not  be 
able,  after  the  master  of  the 
house  has  shut  the  door;  i.  e., 
after  the  opportunity  for  repent- 
ance has  passed  away. 

30.  There  are  last ;  those  who 
enjoy  few  spiritual  privileges, 
and  who  are  little  esteemed  in 
this  life. 

31.  They    said    this    not    as 


and  south,  and  shall  'sit 
down  in  the  kingdom  of 
God.  And  behold,  there  30 
are  last  which  shall  be 
first,  and  there  are  first 
which  shall  be  last. 

In  that  very  hour  there  31 
came    certain    Pharisees, 
saying  to   him,  Get  thee 
out,  and   go   hence :    for 
Herod    would    fain     kill 
thee.     And  he  said  unto  32 
them,  Go  and  say  to  that 
fox,    Behold,  I   cast  out 
2  devils  and  perform  cures 
to-day    and      to-morrow, 
and  the   third   day  I  am 
perfected.       Howbeit      1 33 
must  go   on   my  way  to- 
day and   to-morrow  and 
the  day  following  :  for  it 
cannot  be  that  a  prophet 
perish  out  of  Jerusalem. 
O  Jerusalem,  Jerusalem,  34 
which    killeth    the    pro- 
phets, and  stoneth  them 

2  Gr.  demons. 


friends,    but  in    a   hostile    and 
threatening  manner. 

32.  That  fox.  This  was  Herod 
Antipas,  the  son  of  Herod  the 
Great,  and  the  one  who  slew 
John  the  Baptist.  He  did  not 
possess  the  savage  energy  of  his 
father,  but  as  usual  with  those 
who  are  trainee)  up  under  the 
immediate  pressure  of  a  merciless 
despotism,  he  was  crafty,  cun- 
ning, and  indirect  in  his  aims, 
though  in  heart  unprincipled 
and  cruel.  —  To-day  and,  to-mor- 
row, &c.  lie  meant  that  he  must 
go  on  with  his  labors  of  kind- 
ness and  love  for  a  little  time 
longer,  and  that  then  his  work; 
would  be  done, 


—14.  10. 


S.  LUKE. 


283 


that  are  sent  unto  her  ! 
how  often  would  I  have 
gathered  thy  children  to- 
gether, even  as  a  hen 
gathereth  her  own  brood 
under  her  wings,  and  ye 

35  would  not !  Behold,  your 
house  is  left  unto  you 
desolate :  and  I  say  unto 
you,  Ye  shall  not  see  me, 
until  ye  shall  say,  Blessed 
is  he  that  cometh  in  the 
name  of  the  Lord. 

14-  And  it  came  to  pass, 
when  he  went  into  the 
house  of  one  of  the  rulers 
of  the  Pharisees  on  a  sab- 
bath to  eat  bread,  that 
they  were  watching  him. 

2  And  behold,  there  was 
before  him  a  certain  man 
which    had   the    dropsy. 

3  And  Jesus  answering 
spake  unto  the  lawyers 
and  Pharisees,  saying,  Is 
it  lawful   to  heal  on  the 

4 sabbath,  or  not?  But 
they  held  their  peace. 
And    he    took    him,  and 

1  Many  ancient  authorities  read  a  son. 
See  ch.  xiii.   15. 


35.  These  words  might  have 
been  considered  as  a  prediction 
of  the  events  related  in  Matt. 
21 : 7-9,  were  it  not  that  Mat- 
thew records  the  words  as  spo- 
ken after  that  time.  (Matt. 
23:  37-39.)  As  it  is,  there  is  a 
difficulty  in  regard  to  their  inter- 
pretation, unless  we  suppose,  as 
some  critics  do,  that  the  words 
here  were  inserted  by  Luke,  out 
of  their  place,  and  are  more 
correctly  reported  by  Matthew. 

CHAPTER  XIV. 
1.  To  eat  bread  y  to  dine  or  to 


healed  him,  and  let  him 
go.  And  he  said  unto  5 
them,  W  hich  of  you  shall 
have  '  an  ass  or  an  ox 
fallen  into  a  well,  and 
will  not  straightway  draw 
him  up  on  a  sabbath  day  ? 
And  they  could  not  an- 6 
swer  again  unto  these 
things. 

And  he  spake  a  parable  7 
unto  those    which     were 
bidden,  when  he  marked 
how   they  chose  out   the 
chief  seats ;    saying  unto 
them,     When    thou    arts 
bidden   of  any  man  to  a 
marriage  feast,    2  sit    not 
down  in  the  chief  seat ; 
lest  haply  a  more  honour- 
able man   than   thou   be 
bidden  of    him,    and    he  9 
that  bade  thee  and  him 
shall   come    and    say    to 
thee,  Give  this  man  place  ; 
and  then  thou  shalt  begin 
with   shame  to   take  the 
lowest  place.     But  when  10 
thou  art  bidden,  go  and 

2  Gr.  recline  not. 


sup.  This  seems  to  have  been 
an  entertainment  where  there 
were  many  invited  guests ;  as 
appears  from  allusions  in  v.  3,  7, 
12,  15,  &c.  The  whole  conver- 
sation takes  its  turn  from  the 
circumstances  of  the  occasion; 
the  images  and  illustrations  be- 
ing drawn  from  entertainments 
and  invitations  to  guests. 

10.  Then  shalt  thou  have  glory, 
&c.  This  shows  that  it  was  not 
our  Saviour's  design,  in  these 
instructions,  to  teach  men  to  be 
indifferent  to   the   respect   and 


284 


S.   LUKE. 


14.  10— 


sit  down  in  the  lowest 
place  ;  that  when  he  that 
hath  bidden  thee  cometli. 
he  may  say  to  thee, 
Friend,  go  up  higher : 
then  shalt  thou  have 
glory  in  the  presence  of 
all  that  sit  at  meat  with 

11  thee.  For  every  one  that 
exalte th  himself  shall  be 
humbled ;  and  he  that 
humbleth  himself  shall 
be  exalted. 

12  And  he  said  to  him 
also  that  had  bidden  him, 
When  thou  makest  a  din- 
ner or  a  supper,  call  not 
thy  friends,  nor  thy  bre- 
thren, nor  thy  kinsmen, 
nor  rich  neighbours  ;  lest 
haply  they  also  bid  thee 
again,  and  a  recompense 

13  be  made  thee.  Bat  when 
thou  makest  a  feast,  bid 
the    poor,    the    maimed, 

14 the  lame,  the  blind:  and 
thou  shalt  be  blessed ; 
because  they  have  not 
wherewith  to  recompense 
thee :  for  thou  shalt  be 
recompensed  in  the  resur- 
rection of  the  just. 

1  Gr.  bondservant. 


honorable  regard  of  their  fellow- 
men,  but  to  show  them  the  true 
way  to  attain  it, — namely,  by 
modest  and  unassuming  deport- 
ment, and  by  treating  others 
witli  respect. 

12-14.  That  is,  the  kindness 
and  hospitality,  which  the  weal- 
thy have  it  in  their  power  to 
bestow,  are  not  to  be  regarded 
as  Christian  virtues,  except  when 
they  arc  rendered  to  those  who 
cannot  make  any  return. 


And  when  one  of  them  15 
that  sat  at  meat  with  him 
heard     these    things,    he 
said  unto  him,  Blessed  is 
he  that  shall  eat  bread  in 
the  kingdom  of  G-od.  But  16 
he  said  unto  him,  A  cer- 
tain man    made   a   great 
supper ;     and    he     bade 
many:  and  he  sent  forth  17 
his    *  servant    at    supper 
time  to  say  to  them   that 
were  bidden,  Come  ;    for 
all  things  are  now  ready. 
And    they   all   with    one  18 
consent  began    to   make 
excuse.      The    first    said 
unto  him,  I  have  bought 
a  field,  and  I  must  needs 
go  out  and  see  it :  I  pray 
thee    have    me   excused. 
And  another  said,  I  have i 9 
bought  five  yoke  of  oxen, 
and  I  go  to  prove  them  : 
I  pray  thee  have  me  ex- 
cused. And  another  said,  20 
I    have   married   a   wife, 
and    therefore   I    cannot 
come.     And  the  'servant 21 
came,   and    told  his  lord 
these   things.     Then    the 
master  of  the  house  being 


1G.  A  great  supper.  This 
supper  represents  the  kingdom 
of  God,  to  which  the  guest  had 
alluded,  in  the  preceding  verse; 
so  that  the  parable  is  a  rejoinder 
to  his  remark,  and  is  intended  to 
show  that  the  Jews,  who  were 
first  invited,  would  reject  the 
blessedness  which  this  guest  had 
spoken  of,  and  that  then  the  in- 
vitation would  be  extended  to 
other  nations. — Bade;  invited, 


—14.  33. 


S.  LUKE. 


285 


angry  said  to  his  !  ser- 
vant, Go  out  quickly 
into  the  streets  and  lanes 
of  the  city,  and  bring  in 
hither  the  poor  and 
maimed  and  blind  and 
22 lame.  And  the  'servant 
said,  Lord,  what  thou 
didst  command  is  done, 
and    yet   there   is   room. 

23  And  the  Lord  said  unto 
the  '  servant,  Go  out  into 
the  highways  and  hedges, 
and  constrain  them  to 
come  in,    that  my  house 

24  may  be  filled.  For  I  say 
unto  you,  that  none  of 
those  men  which  were 
bidden  shall  taste  of  my 
supper. 

25  Now  there  went  with 
him  great  multitudes : 
and  he  turned,  and  said 

26  unto  them,  If  any  man 
cometh  unto  me,  and 
.hateth  not  his  own  father, 
and  mother,  and  wife, 
and  children,  and  bre- 
thren, and  sisters,  yea, 
and  his  own  life  also,  he 
cannot  be    my   disciple. 

1  Gr.  bondservant. 


Whosoever  doth  not  bear  27 
his  own  cross,  and  come 
after  me,  cannot    be  my 
disciple.      For  which   of  28 
you,  desiring  to  build  a 
tower,   doth  not  first   sit 
down  and  count  the  cost, 
whether  he  have  where- 
with to  complete  it?  Lest 29 
haply,  when  he  hath  laid 
2C  foundation,  and  is  not 
able  to  finish,  all  that  be- 
hold begin  to  mock  him, 
saying,    This   man  began  30 
to  build,  and  was  not  able 
to  finish.     Or  what  king,  31 
as  he  goeth  to  encounter 
another  king  in  war,  will 
not   sit    down    first    and 
take  counsel  whether  he 
is  able  with  ten  thousand 
to  meet  him  that  cometh 
against  him  with  twenty 
thousand  ?   Or  else,  while  32 
the  other  is   yet  a  great 
way   off,  he  sendeth    an 
ambassage,    and    asketh 
conditions  of  peace.     So  33 
therefore    whosoever    he 
be  of  you  that  renounceth 
not  all  that   he  hath,  he 


23.  And  constrain  them;  this 
better  represents  the  true  spirit 
of  the  original  than  the  Old 
Version,  compel  them.  The  re- 
luctance of  the  poor  to  come  to 
a  rich  man's  feast,  would  be 
overcome  not  by  violence  but  by 
earnest  persuasion. 

26.  Hateth  not  his  father,  &c. ; 
be  not  willing  to  give  up  his 
dearest  earthly  friends.  [It 
rather  seems  to  me  that  Christ 
expresses  here  in  a  very  strong 
and  emphatic  manner,  the  feel- 


ing which  we  ought  to  entertain 
toward  any  endeavor  to  divert 
us  from  following  after  Christ, 
no  matter  how  dear  the  friend 
may  be  who  makes  the  endeavor. 
His  language  here  is  interpreted 
by  his  own  feeling  toward  Peter 
when  Peter  endeavored  to  dis- 
suade him  from  his  passion  and 
death.   See  Matt.  1G:  23.   L.  A.] 

28.  Build  a  tower;  commence 
any  great  undertaking. 

29.  Mock,  him;  ridicule  him. 
33.  Andj    therefore,    whoever 


286 


S.  LUKE. 


15.  33- 


cannot    be    my  disciple. 

34  Salt  therefore  is  good : 
but  if  even  the  salt  have 
lost  its  savour,  wherewith 

35 shall  it  be  seasoned?  It 
is  lit  neither  for  the  land 
nor  for  the  dunghill :  men 
cast  it  out.  He  that  hath 
ears  to  hear,  let  him  hear. 

15  Now  all  the  publicans 
and  sinners  were  drawing 
near  unto  him  for  to  hear 

2  him.  And  both  the 
Pharisees  and  the  scribes 
murmured,  saying,  This 
man  receive  th  sinners, 
and  eateth  with  them. 

3  And  he  spake  unto 
them   this    parable,   say- 

4ing,  What  man  of  you, 
having  a  hundred  sheep, 
and  having  lost  one  of 
them,  doth  not  leave  the 
ninety  and  nine  in  the 
wilderness,  and  go  after 
that  which  is  lost,  until 

5  he  find  it  %  And  when 
he  hath  found  it,  he 
layeth  it  on  his  shoulders, 

6  rejoicing.  And  when  he 
cometh  home,  he  calleth 
together  his  friends  and 
his  neighbours,  saying  un- 
to them,  Rejoice  with  me, 


1  Gr.  drachma,  a   coin 
eight  pence. 


worth    about 


will  become  the  disciple  of 
Christ,  must  consider  how  much 
is  involved  in  the  change. 

34.  Salt,  without  its  savor, 
denotes  the  form  and  semblance 
of  piety  without  its  spirit. 

CHAPTER  XV. 
1.    Were   drawing  near;  i.  e., 


for  I  have  found  my  sheep 
which  was  lost.  I  say  7 
unto  you,  that  even  so 
there  shall  be  joy  in 
heaven  over  one  sinner 
that  repenteth,  more  than 
over  ninety  and  nine 
righteous  persons,  which 
need  no  repentance. 

Or  what  woman  havings 
ten  2  pieces  of  silver,  if 
she  lose  one  piece,  doth 
not  light  a  lamp,  and 
sweep  the  house,  and 
seek  diligently  until  she 
find  it  %  And  when  she  9 
hath  found  it,  she  calleth 
together  her  friends  and 
neighbours,  saying,  Re- 
joice with  me,  for  I  have 
found  the  piece  which  I 
had  lost.  Even  so,  I  say  10 
unto  you,  there  is  joy  in 
the  presence  of  the  angels 
of  Gfod  over  one  sinner 
that  repenteth. 

And  he  said,  A  certain  n 
man  had  two  sons :  and  12 
the  younger  of  them  said 
to  his  father,  Father, 
give  me  the  portion  of  "tliy 
substance  that  falleth  to 
me.  And  he  divided  unto 
them  his  living.    And  not  13 

2  Gr.  the. 


were  accustomed  to  draw  near  to 
him. 

3.  He  spake  unto  them  this 
parable,  &c,  in  order  to  explain 
and  illustrate  the  nature  of  the 
interest  which  he  felt  in  the 
publicans  and  sinners  who  were 
disposed  to  listen  to  him. 

13.  Gathered  all  together  ;  the 
property  of  various  kinds  which 


15.  27. 


&  LUKE. 


287 


many  days  after  the 
younger  son  gathered 
all  together,  and  took  his 
journey  into  a  far  coun- 
try ;  and  there  he  wasted 
his  substance  with  riotous 

14  living.  And  when  he  had 
spent  all,  there  arose  a 
mighty  famine  in  that 
country  ;    and  he-  began 

15  to  be  in  want.  And  he 
went  and  joined  himself 
to  one  of  the  citizens  of 
that  country  ;  and  he  sent 
him  into  his  fields  to  feed 

16  swine.  And  he  would 
fain  have  been  filled  with 
'the  husks  that  the  swine 
did  eat :  and  no  man  gave 

17  unto  him.  But  when  he 
came  to  himself  he  said, 
How  many  hired  servants 
of  my  father' s  have  bread 
enough  and  to  spare,  and 
I  perish   here  with  hun- 

18ger !  I  will  arise  and  go 
to  my  father,  and  will 
say  unto  him,  Father,  I 
have  sinned  against  heav- 

19 en,  and  in  thy  sight:  I 
am  no  more  worthy  to  be 
called  thy  son  :  make  me 
as  one  of  thy  hired  ser- 

ao  vants.  And  he  arose,  and 
came  to  his  father.  But 
while  he  was  yet  afar  off, 

1  Gr.  the  pods  of  the  carob  tree. 

2  Gr.  kissed  him  much. 

3  Some  ancient  authorities  add  make 

his  father    had   bestowed  upon 
him. 

25.  The  elder  son  represents 
the  Pharisees,  and  indeed  all 
who  are  possessed  of  the  Phari- 
saic spirit  of  pride  and  self-satis- 


his  father  saw  him,  and 
was    moved     with     com- 
passion, and  ran,  and  fell 
on  his  neck,  and  "kissed 
him.      And  the  son  said 21 
unto  him,  Father,  I  have 
sinned     against    heaven, 
and  in   thy   sight :    I  am 
no    more     worthy   to   be 
called  thy  son3.     But  the  22 
father    said    to    his   "ser- 
vants, Bring  forth  quickly 
the  best  robe,  and  put  it 
on  him  ;  and  put  a  ring 
on   his   hand,   and   shoes 
on    his    feet:    and   bring 23 
the  fatted  calf,  and  kill 
it,    and   let   us    eat,    and 
make  merry  :  for  this  my  24 
son  was  dead,  and  is  alive 
again  ;  he  was  lost,  and  is 
found.     And  they  began 
to    be  merry.      Now   his  25 
elder  son  was  in  the  field  : 
and  as  he  came  and  drew 
nigh    to    the    house,    he 
heard  music  and  dancing. 
And   he    called    to    him  26 
one  of  the  "servants,  and 
inqu ired    what    these 
things  might  be.    And  he 27 
said  unto  him,  Thy  broth- 
er is  come  ;  and  thy  father 
hath     killed    the    fatted 
calf,  because  he  hath  re- 
ceived  him    safe    and 

me  as  one  of  thy  hired  servants.    See 
ver.  19. 
4  Gr.  bondservants. 


faction  in  their  own  righteous- 
ness. One  important  object  of 
the  parable  is  to  teach  us  the 
spirit  with  which  we  should  re- 
ceive sinners  when  they  truly 
repent  of  their  sins  and  desire 
to  reform. 


288 


S.    LUKE. 


15.  27 


28  sound.  But  he  was  an- 
gry, and  would  not  go  in  : 
and  his  father  came  out, 

29 and  intreated  him.  But 
he  answered  and  said  to 
his  father,  Lo,  these 
many  years  do  I  serve 
thee,  and  I  never  trans- 
gressed a  commandment 
of  thine :  and  yet  thou 
never  gavest  me  a  kid, 
that  I  might  make  merry 

30  with  my  friends  :  but 
when  this  thy  son  came, 
which  hath  devoured  thy 
living  with  harlots,  thou 
killed st  for  him  the  fatted 

31  coif.     And  he  said  unto 

1  Gr.  Child. 


32.  The  story  of  the  prodigal 
son  stands  prominent,  if  not 
foremost,  among  the  parables  of 
our  Saviour.  So  touching,  so 
simple,  so  true  to  nature,  and 
coming  home  so  closely  to  the 
experience  and  the  feelings  of 
every  parent  and  child,  and  also 
placing,  as  it  does,  in  so  clear  a 
light,  those  traits  in  the  divine 
character  on  which  the  fate  of 
every  sinner  depeuds,  it  is,  per- 
haps, the  greatest  of  all  writ  ten 
compositions.  The  subject  which 
it  is  the  last  and  highest  attain- 
ment in  theology  to  understand, 
— the  mercy  of  God  in  the  for- 
giveness of  sin, — it  places,  once 
for  all,  in  such  a  position,  that 
the  whole  world  can  see,  and  the 
very  humblest  understand  it  ; 
and  yet  the  sublime  and  affect- 
ing truth  is  so  protected  by  its 
very  defencelessness,  that  the 
most  determined  unbeliever  can- 
not make  it  the  subject  of  either 
question  or  cavil.  In  every  age, 
it  has  touched  and  awakened 
the  careless,  raised  the  despair- 
ing, and  established  the  penitent 


him,  4  Son,  thou  art  ever 
with  me,  and  all  that  is 
mine  is  thine.  But  it 22 
was  meet  to  make  merry 
and  be  glad  :  for  this  thy 
brother  was  dead,  and  is 
alive  again;  and  was 
lost,  and  is  found. 

And  he  said  also  unto  16 
the  disciples,  There  was  ;i 
certain  rich  man,  which 
had  a  steward  ;  and  the 
same  was  accused  unto 
him  that  he  was  wasting 
his  goods.  And  he  called  2 
him,  and  said  unto  him, 
What  is  this  that  I  hear 
of   thee  %   render   the  ac- 


in  hope  and  happiness  ;  and 
perhaps  the  page  on  which  the 
parable  is  recorded  has  exerted 
more  influence  upon  mankind 
than  any  other  page  that  ever 
was  penned. 

CHAPTER  XVI. 

1.  This  parable  of  the  unjust 
steward  has  given  a  great  deal 
of  perplexity  to  Bible  students, 
largely  owing  to  some  unfortu- 
nate expressions  in  the  transla- 
tion of  the  Old  Version.  These 
are  removed  in  the  New  Version, 
and  the  whole  parable  is  made 
very  much  more  intelligible.  It 
was,  and  still  is,  customary  in 
the  East  for  large  land-owners  to 
give  their  property  and  business 
affairs  almost  entirely  into  the 
charge  of  stewards,  who  collected 
the  rents,  dealt  with  the  tenants, 
and  accounted  to  the  land  owner 
from  time  to  time.  Here,  as 
elsewhere  in  the  New  Testament, 
God  is  compared  to  such  a  land- 
owner, and  man  to  a  steward. 

2.  Render  the  account  ;  pre- 
pare tne  accounts  ior  settlement. 


-16.  10. 


S.  LTJKE. 


289 


Count  of  thy  stewardship  ; 
for  thou  canst  be  no 
8  longer  steward.  And  the 
steward  said  within  him- 
self, What  shall  I  do,  see- 
ing that  my  lord  taketh 
away  the  stewardship 
from  me  ?  I  have  not 
strength  to  dig  ;  to  beg  I 

4  am  ashamed.  I  am  re- 
solved what  to  do,  that, 
when  I  am  put  out  of  the 
stewardship,  they  may 
receive     me     into     their 

5  houses.  And  calling  to 
him  each  one  of  his  lord' s 
debtors,  he  said  to  the 
first,  How  much  owest 
thou  unto  my  lord  ?  And 
he  said,  A  hundred  '  meas- 

6  ures  of  oil.  And  he  said 
unto  him,  Take  thy  2bond, 

1  Gr.  baths,  the  bath  being  a  Hebrew 
measure.     See  Ezek.  xlv.  10,  11,  14. 

2  Gr.  writings. 

3  Gr.    cors,  the  cor  being  a  Hebrew 

4.  I  have  not  strength  to  dig ; 
i.  e.,  he  had  not  the  physical 
ability  to  earn  his  living  by  hard 
labor. 

6,  7.  The  measure  of  oil  or 
bath  contained  about  sixty 
pints.  The  measure  of  wheat  a 
little  over  eleven  bushels.  The 
value  would  be  considerably 
over  one  hundred  dollars  in  each 
c:ise.  —  Thy  bond,  or  writing;  the 
tenant  was  to  alter  the  agree- 
ment specifying  the  amount  of 
oil  and  wheat  which  he  was  to 
pay  for  rent,  so  as  to  reduce  the 
rent  ;  this  was  ordinarily  paid 
not  in  money,  but  in  products 
of  the  soil.  The  oil  here  men- 
tioned is  oil  from  the  olive, 
which  was  extensively  used  by 
the  Jews  for  food,  and  for 
various  other  purposes. 

8.  His  lord  commended;  not,  as 


and  sit  down  quickly  and 
write  fifty.     Then  said  he  7 
to     another,    And      how 
much   owest   thou  ?   And 
he  said,  A  hundred  'meas- 
ures of  wheat.     He  saith 
unto  him,  Take  thy  2bond, 
and  write  fourscore.   And  * 
his  lord  commended  4the 
unrighteous   steward   be- 
cause he  had  done  wisely  : 
for  the  sons  of  this  "world 
are  for  their  own  genera- 
tion wriser  than   the   sons 
of  the  light.     And  I  say  9 
unto  you,  Make  to  your- 
selves 6 friends  by    means 
of   the   mammon   of    im- 
righ  t eousness  ;  that,  when 
it  shall    fail,    they    may 
receive  you  into  the  eter- 
nal tabernacles.     He  thatlC 

measure.    See  Ezek.  xlv.  14. 

4  Gr.  the  steward  of  unrighteousness. 

5  Or,  age 

6  Gr.  out  of. 


the  6M  Version  seemed  to  im- 
ply, Christ  praised  the  unjust 
steward.  As  a  part  of  the  para- 
ble, Christ  said  that  the  landlord 
praised  the  steward  for  having 
done  shrewdly,  though  dishon- 
estly. It  was  his  shrewdness 
only,  in  thus  employing  his 
power,  while  it  lasted,  to  secure 
favors  for  himself  when  it  should 
be  gone,  that  his  lord  praised. 

9.  Friends  by  means  of  the  mam- 
mon oj  unrighteousness.  Here 
again  the  meaning  is  much  clear- 
er in  the  New  Version  than  in 
the  Old.  Wealth  is  to  be  used 
by  its  possessors  as  a  means  of 
making  friends  who  will  receive 
them,  and  bear  witness  to  their 
benevolence,  when  the  wealth 
itself  shall  be  forever  gone. — 
The  eternal  tabernacles  ;  the  hea- 
venly home. 


290 


S.  LUKE. 


16.  10— 


is  faithful  in  a  very  little  is 
faithful  also  in  much :  and 
he  that  is  unrighteous  in  a 
very  little  is  unrighteous 

11  also  in  much.  If  therefore 
ye  have  not  been  faith- 
ful in  the  unrighteous 
mammon,  who  will  com- 
mit to  your  trust  the  true 

12 riches?  And  if  ye  have 
not  been  faithful  in  that 
which  is  another's,  who 
will  give  you  that  which 

13  is  'your  own?  No  2  ser- 
vant can  serve  two  mas- 
ters :  for  either  he  will 
hate  the  one,  and  love 
the  other  ;  or  else  he  will 
hold  to  one,  and  despise 
the  other.  Ye  cannot 
serve  God  and  mammon. 

14  And  the  Pharisees,  who 
were  lovers  of  money, 
heard  all  these  things  ; 
and  they  scoffed  at  him. 

15  And  he  said  unto  them, 
Ye  are  they  that  justify 
yourselves  in  the  sight  of 
men  ;  but  God  knoweth 
your  hearts  :  for  that 
which  is  exalted  among 
men  is  an  abomination  in 

1  Some  ancient  authorities   read  our 
own,. 

2  Gr.  household-servant. 


11.  In  the  unrighteous  mammon  ; 
that  is,  in  the  care  of  money. 

15.  Is  an  abomination  ;  that  is, 
is  often  abomination. 

10-18.  The  connection  be- 
tween these  remarks  and  those 
which  precede  is  not  obvious. 
Matthew  records  them  as  having 
been  spoken  on   different  occa- 


the  sight  of   God.      Theic 
law    and     the    prophets 
were    until    John :    from 
that  time  the  gospel  of 
the  kingdom   of   God  is 
p reached,  and  every  man 
entereth  violently  into  it. 
But  it  is  easier  for  heaven  17 
and  earth  to  pass  away, 
than  for  one  tittle  of  the 
law   to    fall.     Every  one  18 
that    putteth    away    his 
wife,    and    marrieth    an- 
other,   committed!    adul- 
tery :    and  he  that  mar- 
rieth  one  that  is  put  away 
from    a    husband     com- 
mitteth  adultery. 

Now  there  was  a  cer  19 
tain  rich  man,  and  he  was 
clothed    in     purple    and 
fine  linen,  "faring   sump- 
tuously every  day  :   and  20 
a  certain  beggar   named 
Lazarus  was  laid   at   his 
gate,    full   of  sores,    and  21 
desiring  to  be   fed   with 
the  crumbs  that  fell  from 
the  rich  man's  table  ;  yea, 
even  the  dogs  came  and 
licked  his  sores.     And  it  22 
came    to  pass,    that    the 

3  Or,  living  in  mirth  and  splendour 
every  day 


•ions,     (Matt.      11:11 


5:  18. 


19:  9,)  where  their  meaning  and 


connection  are  obvious. 

18.  Putteth  away  his  wife;  that 
is,  for  ordinary  causes.  (Matt. 
19:9.) 

19.  Purple;  worn  only  by  per- 
sons of  very  high  rank. 

20.  21.  A  very  graphic  de- 
scription of  extreme  helplessness 
and  misery. 

22.  Abraham's  bosom  ;  into  his 
presence  and  society. 


—16.  31. 


S.  LUKE. 


293 


beggar  died,  and  that  he 
was  carried  away  by  the 
angels  into  Abraham' s  bo- 
som :  and  the  rich  man 
also  died,  and  was  buried. 

23  And  in  Hades  he  lifted 
up  his  eyes,  being  in  tor- 
ments, and  seeth  Abra- 
ham afar  off,  and  Lazarus 

24 in  his  bosom.  And  he 
cried  and  said,  Father 
Abraham,  have  mercy 
on  me,  and  send  Lazarus, 
that  he  may  dip  the  tip 
of  his  finger  in  water,  and 
cool  my  tongue  ;  for  I  am 
in  anguish  in  this  flame. 

25  But  Abraham  said,  'Son, 
remember  that  thou  in 
thy  lifetime  receivedst 
thy  good  things,  and 
Lazarus  in  like  manner 
evil  things  :  but  now  here 
he  is  comforted,  and  thou 

$6  art  in  anguish.     And  2be- 

1  Gr.  Child. 


23.  In  Hades ;  not  in  Hell,  but 
in  the  place  of  the  dead.  This 
is  represented  according  to  the 
Jewish  belief  of  that  time,  as 
divided  into  a  place  of  punish- 
ment and  reward,  where  the 
righteous  and  the  wicked  await- 
ed the  day  of  general  judgment. 

31.  The  meaning  is,  that  the 
change  necessary  to  prepare  the 
soul  for  heaven  is  a  change  in 
the  affections  and  feelings  of  the 
heart;  and  any  extraordinary 
revelations  from  heaven,  or  mar- 
vels of  any  kind,  though  they 
might  produce  wonder  or  alarm, 
would  have  no  tendency  to 
awaken  love.  —  We  must  not 
allow  the  material  images,  which 
our  Saviour  uses  in  this  parable, 
to  fix  themselves  permanently  in 
12 


side  all  this,  between  us 
and  you  there  is  a  great 
gulf     fixed,     that     they 
which  would    pass  from 
hence  to  you  may  not  be 
able,  and  that  none  may 
cross    over    from    thence 
to   us.     And   he  said,    1 27 
pray    thee   therefore,   fa- 
ther, that  thou  wouldest 
send  him  to  my  father's 
house;     for   I   have   five 28 
brethren ;    that    he  may 
testify    unto    them,    lest 
they  also  come  into  this 
place   of    torment.      But  29 
Abraham      saith,      They 
have    Moses    and    the 
prophets  :    let  them  hear 
them.    And  he  said,  Nay,  80 
father  Abraham  :    but  if 
one  go  to  them  from  the 
dead,   they    will    repent. 
And  he  said  unto  him,  If  31 
they  hear  not  Moses  and 

2  Or,  in  all  these  things 


our  minds,  and  give  form  to 
our  conceptions  of  the  world  of 
spirits.  In  this  our  present 
state  of  being,  we  can  form  no 
eorrect  ideas  of  that  world.  The 
Saviour  teaches,  in  this  parable, 
only  certain  spiritual  truths, 
employing  very  striking  imagery 
to  give  vividness  and  emphasis 
to  the  expression  of  them.  These 
truths  are,  1.  That  the  condi- 
tions of  men  in  this  life  do  not 
correspond  with  their  characters, 
and  will  often  be  reversed  in  the 
world  to  come;  2.  That  the  ruin 
in  which  the  sinner  will  then 
find  himself  involved  is  a  per- 
manent ruin,  admitting  of  no 
restoration  or  remedy;  and,  3. 
That  the  change  necessary  to 
prepare  the  impenitent  for  heav- 


294 


S.  LUKE. 


16.  31—* 


the  prophets,  neither  will 

1  they  be  persuaded,  if  one 
rise  from  the  dead. 

17  And  he  said  unto  his 
disciples,  It  is  impossi- 
ble but  that  occasions  of 
stumbling  should  come  : 
but  woe  unto  him, 
through    whom     they 

2  come  !  It  were  well  for 
him  if  a  millstone  were 
hanged  about  his  neck, 
and  he  were  thrown  into 
the  sea,  rather  than  that 
he  should  cause  one  of 
these  little  ones  to  stum- 

3ble.  Take  heed  to  your- 
selves :  if  thy  brother  sin, 
rebuke  him  ;  and  if  he  re- 

4  pent,  forgive  him.  And 
if  he  sin  against  thee  sev- 
en times  in  the  day,  and 
seven  times  turn  again  to 
thee,  saying,  I  repent  ; 
thou  shalt  forgive  him. 

5  And  the  apostles  said 
unto  the  Lord,  Increase 
our  faith.     And  the  Lord 

6  said,  If  ye  have  faith  as  a 
grain  of  mustard  seed,  ye 


1  Gr.  bondservant. 


en,  is  a  moral  change,  which 
can  be  produced  only  by  moral 
influences. 

CHAPTER  XVII. 

1.  Occasions  of  stumbling; 
temptations.  —  Unto  him,  &c. ; 
that  is,  unto  him  who  tempts  or 
entices  others  to  sin. 

2.  Cause  one  of  these  little  ones 
to  stumble  ;  lead  anyone  of  the 
humble  disciples  of  Christ  away 
into  sin. 

3.  Rebuke  Mm;  that  is,  state 
your  complaint  frankly  to  him; 
and  not,  as  is  usual,  go  toothers, 


would  say  unto  this  syca- 
mine tree,  Be  thou  rooted 
up,  and  be  thou  planted 
in  the  sea  ;  and  it  would 
have  obeyed  you.  But  7 
who  is  there  of  you,  hav- 
ing a  'servant  plowing  or 
keeping  sheep,  that  will 
say  unto  him,  when  he  is 
come  in  from  the  field, 
Come  straightway  and  sit 
down  to  meat ;  and  wills 
not  rather  say  unto  him, 
Make  ready  wherewith  I 
may  sup,  and  gird  thy- 
self, and  serve  me,  till  I 
have  eaten  and  drunken  ; 
and  afterward  thou  shalt 
eat  and  drink  ?  Doth  he  9 
thank  the  'servant  be- 
cause he  did  the  things 
that  were  commanded  ? 
Even  so  ye  also,  when  ye  10 
shall  have  done  all  the 
things  that  are  com- 
manded you,  say,  We  are 
un proli table  "servants; 
we  have  done  that  which 
it  was  our  duty  to  do. 
And  it  came  to  pass,  H 

2  Gr.  bondservants. 


when   he   is   absent,   with   your 
censures  and  reproaches. 

6.  Faith  as  a  grain  of  mttstard- 
seed  ;  that  is,  a  very  small  degree 
of  faith. 

9.  The  words  I  trow  not  are 
added  in  the  Old  Version,  but 
are  wanting  in  the  best  manu- 
scripts. Christ  asks  the  ques- 
tion, but  leaves  his  hearers  to 
answer  it  in  their  own  minds. 

10.  We  have  done  that;  we 
have  done  only  that,  &c. 

11.  Samaria  lay  between  Gali- 
lee and  Judea. 


—17.  24. 


S.  LUKE. 


295 


'as  they  were  on  the  way 
to  Jerusalem,  that  he  was 
passing  'through  the 
midst    of    Samaria    and 

12  Galilee.  And  as  he  en- 
tered into  a  certain  vil- 
lage there  met  him  ten 
men    that    were    lepers, 

13  which  stood  afar  off :  and 
they  lifted  up  their 
voices,  saying,  Jesus, 
Master,   have    mercy   on 

U  us.  And  when  he  saw 
them,  he  said  unto  them, 
Go  and  shew  yourselves 
unto  the  priests.  And  it 
came  to  pass,  as  they 
went,  they  were  cleansed. 

15  And  one  of  them,  when 
he  saw  that  he  was  heal- 
ed, turned  back,  with  a 
loud      voice      glorifying 

16 God;  and  he  fell  upon 
his  face  at  his  feet,  giv- 
ing him  thanks :  and  he 

17  was  a  Samaritan.  And 
Jesus  answering  said, 
Were  not  the  ten 
cleansed?  but  where  are 


1  Or,  as  he  was 

2  Or,  between 

3  Or,  There  xcere  none  found, 
stranger. 


.save  this 


12.  Stood  afar  off.  Lepers 
■were  required  to  avoid  commu- 
nication with  others  on  account 
of  the  contagiousness  of  their 
disease. 

14.  Show  yourselves,  &c. ;  for 
examination.  The  leper,  when 
healed,  was  required  to  go  to 
the  priest,  to  have  his  cure  offi- 
cially ascertained. 

20.  With  observation  ;  with  cir- 
cumstances of  pomp  and  cere- 
mony. 

21.  Is  within  you.  It  is  a  spir- 
itual kingdom,  having   its   seat 


the  nine?  'Were  there  18 
none  found  that  returned 
to  give  glory  to  God,  save 
this  'stranger?  And  he  19 
said  unto  him,  Arise,  and 
go  thy  way  :  thy  faith 
hath  'made  thee  whole. 

And    being    asked   by  20 
the  Pharisees,  when  the 
kingdom  of  God  cometh,  - 
he  answered    them    and 
said,    The    kingdom    of 
God  cometh  not  with  ob- 
servation:   neither    shall  21 
they  say,   Lo,   here !  or, 
There !    for  lo,  the  king- 
dom   of    God  is  "within 
you. 

And  he  said  unto  the  22 
disciples,   The   days  will 
come,  when  ye  shall  de- 
sire to  see  one  of  the  days 
of  the  Son  of  man,  and  ye 
shall  not  see  it.  And  they  23 
shall  say  to  you,  Lo,  there ! 
Lo,  here  !    go  not  away , 
nor    follow   after    them: 
for  as  the  lightning,  when  24 
it  lighteneth  out  of  the 

4  Or,  alien 

5  Or,  saved  thte 

6  Or,  in  the  midst  of  you 


in  the  feelings  and  affections  of 
the  soul. 

23-27.  [These  verses,  it  seems 
to  me,  are  probably  a  condensed 
and  imperfect  report  of  the  dis- 
course, more  fully  reported  by 
Matthew,  in  ch.  24,  and  contain 
references  both  to  the  destruc- 
tion of  Jerusalem  and  also  to 
the  second  coming  of  Christ 
and  the  end  of  the  world.  See 
notes  on  Matthew.     L.  A.] 

24.  And  thus  the  kingdom  of 
Christ  is  a  spiritual  light, 
springing   up  in  the   minds   of 


296 


S.  LUKE. 


17.  24- 


one  part  under  the  heav- 
en, shine  tli  unto  the 
other  part  under  heaven  ; 
so  shall  the  Son  of  man 
25 be  'in  his  day.  But  first 
must  he  suffer  many 
things  and  be  rejected  of 

26  this  generation.  And  as 
it  came  to  pass  in  the 
days  of  Noah,  even  so 
shall  it  be  also  in  the 
days  of  the  Son  of  man. 

27  They  ate,  they  drank, 
they  married,  they  were 
given  in  marriage,  until 
the  day  that  Noah  en- 
tered into  the  ark,  and 
the  flood  came,  and  de- 

28  stroyecl  them  all.  Like- 
wise even  as  it  came  to 
pass  in  the  days  of  Lot ; 
they  ate,  they  drank, 
they  bought,  they  sold, 
they  planted,  they  build- 

29 ed;  but  in  the  day  that 
Lot  went  out  from  Sodom 
it  rained  lire  and  brim- 
stone from  heaven,    and 

30 destroyed  them  all:  after 
the  same  manner  shall  it 

1  Some  ancient  authorities  omit  in  his 
day. 

2  Or,  soul 

3  Gr.  save  it  alive. 


be  in   the   day   that  the 
Son  of  man  is  revealed. 
In   that   day,    he    which  31 
shall  be  on  the  housetop, 
and    his    goods    in    the 
house,    let    him    not    go 
down  to  take  them  away : 
and  let  him  that  is  in  the 
field  likewise  not  return 
back.      Remember  Lot's 32 
wife.      Whosoever    shall  33 
seek  to  gain  his  2life  shall 
lose  it :    but    whosoever 
shall  lose  Ms  Hife  shall 
'preserve  it.     I  say  unto  34 
you,  In  that  night  there 
shall  be  two  men  on  one 
bed ;    the    one    shall  be 
taken,    and    the      other 
shall  be  left.    There  shall  35 
be  two  women  grinding 
together ;    the   one  shall 
be  taken,  and  the  other 
shall  be  left.4    And  they  37 
answering  say  unto  him, 
Where,    Lord  \    And  he 
said   unto   them,  Where 
the  body  is,  thither  will 
the  5eagles  also  be  gath- 
ered together. 

4  Some    ancient  authorities    add  ver. 
.36  There  shall  be  two  men  in  the  field  ;  the 

'•dl  be  taken,  and  the  other  »h  all  be 
left. 

5  Or,  vultures 


men,  so  that  those  who  seek  it 
need  not  look  far  away,  but  will 
see  it  at  once  within  the m  and 
around  them. 

27.  They  ate,  they  drank,  &c; 
that  is,  they  lived  at  ease,  and 
in  fancied  security. 

30,  After  the  same  manner 
shall  it  be;  that  is,  the  coining 
of  the  Son  of  man,  by  which  is 
mi-ant  the  establishment  of  the 
Redeemer's  spiritual  kingdom 
upon  the  earth,  shall  be  attend- 
ed with  a  period  of  great  and 


sudden  calamity  to  the  Jews. 
The  result  corresponded  with 
this  and  similar  predictions. 
Thegreal  historical  event  which, 
perhaps,  more  than  any  other, 
attended  and  marked  the  early 
establishment  of  Christianity, 
was  the  .lest ruction  of  Jerusa- 
lem, and  the  ruin  of  the  Jewish 
state,— accompanied  by  circum- 
stances of  confusion  and  terror 
graphically  exhibited  by  the 
images  presented  in  the  remain- 
ing verses  of  the  chapter. 


18.  14. 


S.   LUKE. 


297 


18  And  he  spake  a  parable 
unto  them  to  the  end  that 
they  ought  .always  to 
pray,  and   not   to  faint ; 

2  saying,  There  was  in  a  city 
a  judge,  which  feared  not 
God,    and    regarded    not 

3 man:  and  there  was  a 
widow  in  that  city  ;  and 
she  came  oft  unto  him, 
saying,    'Avenge    me    of 

4  mine  adversary.  And  he 
would  not  for  a  while : 
but  afterward  he  said 
within  himself,  Though  I 
fear  not  God,  nor  regard 

5  man ;  yet  because  this 
widow  troubleth  me,  I 
will  avenge  her,  lest  she 
2wear  me  out  by  her  con- 

6tinual  coming.  And  the 
Lord  said,  Hear  what  "the 
unrighteous  judge  saith. 

7  And  shall  not  God  avenge 
his  elect,  which  cry  to 
him  day  and  night,  and 
he  is  long  suffering  over 

8  them  ?  I  say  unto  you, 
that  he  will  avenge  them 

1  Or,  Do  me  justice  of:  and  so  inver. 

5,  7,  8. 

2  Gr.  bruise. 

3  Gr.  the  judge  of  unrighteousness. 


CHAPTER  XVIII. 

1.  To  faint;  to  be  discour- 
aged. 

5.  Avenge  her  ;  hear  and  judge 
her  cause.  —  Wear  me  out ;  liter- 
ally, beat  or  bruise  me. 

7.  His  own  elect;  his  own 
chosen  friends. — Bear  long  with 
them ;  delay  long  to  answer 
their  prayers. 

8.  The  meaning  of  this  para- 
ble is,  that  if  even  an  unjust 
judge  can  be  made  to  listen  to 
the  petitions  of  a  poor  widow, 
much  more  a  just  God  and  lov- 
ing Father  will   attend  to  the 


speedily.  Howbeit  when 
the  Son  of  man  cometh, 
shall  he  find  4faith  on  the 
earth  ? 

And  he  spake  also  this  9 
parable     unto    certain 
which   trusted    in  them- 
selves    that    they    were 
righteous,     and    set    6all 
others    at  naught :    Two  10 
men  went    up    into    the 
temple  to  pray;  the  one  a 
Pharisee,  and  the  other  a 
publican.     The   Pharisee  11 
stood    and   prayed    thus 
with    himself,      God,     I 
thank  thee,  that  I  am  not 
as  the-  rest  of  men,  extor- 
tioners, unjust,  adulterers, 
or  even  as  this  publican. 
I  fast  twice  in  the  week ;  12 
I  give  tithes  of  all  that  I 
get.     But    the   publican,  13 
standing  afar  off,  would 
not  lift  up  so  much  as  his 
eyes    unto    heaven,    but 
smote  his  breast,  saying, 
God,  6be  merciful  to  me 
7a  sinner.   I  say  unto  you,  14 

4  Or,  the  faith 

5  Gr.  the  rest. 

6  Or,  be  propitiated 

7  Or,  the  sinner 


cry  of  his  children. 

11.  The  Pharisees  were  a  very 
proud  and  self-complacent  class 
of  men,  who  had  a  high  reputa- 
tion for  sanctity.  The  publicans 
or  tax-gatherers,  on  the  other 
hand,  were  despised. 

12.  Of  all  that  1  get ;  not,  as 
in  the  Old  Version,  of  all  that  1 
possess.  It  was  one  tenth  of  the 
income,  not  of  the  property, 
which  the  Old  Testament  re- 
quired to  be  given  to  religious 
purposes. 

14.  Justified ;  in  the  sight  of 
God. 


298 


S.  LUKE. 


18.     41- 


This  man  went  down  to 
his  house  justified  rather 
than  the  other  :  for  every 
one  that  exalteth  himself 
shall  be  humbled;  but  he 
that  humbleth  himself 
shall  be  exalted. 

15  And  they  brought  unto 
him  also  their  babes,  that 
he  should  touch  them:  but 
when  the  disciples  saw  it, 

16  they  rebuked  them.  But 
Jesus  called  them  unto 
him,  saying,  Suffer  the 
little  children  to  come 
unto  me,  and  forbid  them 
not :   for  of  such  is   the 

17  kingdom  of  God.  Verily 
I  say  unto  you,  Whoso- 
ever shall  not  receive  the 
kingdom  of  God  as  a  little 
child,  he  shall  in  no  wise 
enter  therein. 

18  And  a  certain  ruler 
asked  him,  saying,  Good 
1  Master,  what  shall  I  do 
to    inherit    eternal    life  I 

19  And  Jesus  said  unto  him, 
AVhy  callest  thou  me 
good  ?  none  is  good,  save 

20  one,  even  God.  Thou 
knowest  the  command- 
ments, Do  not  commit 
adultery,  Do  not  kill,  Do 
not  steal,  Do  not  bear 
false  witness,  Honour  thy 

1  Or,  Teacher 


1G.  For  of  such,  &c.  Child- 
hood is  docile,  lowly-minded, 
contented,  and  happy,  and  thus 
is  an  emblem  of  the  Christian 
character. 

18-23.  This  incident  is  re- 
lated in  language  slightly  varied 
in  Matt.  19:  16-22,  and  in  Mark 


father  and  mother.     And  21 
he  said,  All  these  things 
have  I  observed  from  my 
youth    up.      And    when 2a 
Jesus  heard  it,   he   said 
unto  him,  One  thing  thou 
lackest  yet :    sell  all  that 
thou  hast,  and  distribute 
unto  the  poor,  and  thou 
shalt    have    treasure    in 
heaven :  and  come,  follow 
me.     But  when  he  heard 2 s 
these  things,   he  became 
exceeding  sorrowful ;  for 
he  was  very  rich.     And 24 
Jesus    seeing    him    said, 
How    hardly   shall    they 
that  have  riches  enter  into 
the  kingdom  of  God  !  For  25 
it  is  easier  for  a  camel  to 
enter  in  through  a  needle' s 
eye,  than  for  a  rich  man 
to  enter  into  the  kingdom 
of  God.     And  they  that  26 
heard  it  said,  Then  who 
can  be  saved '(  But  he  said,  27 
The  things  which  are  im- 
possible   with    men    are 
possible  with  God.     And  28 
Peter  said,  Lo,  we  have 
left  2our  own,  and  followed 
thee.     And  he  said  unto  29 
them,  Verily  I  say  unto 
you,  There  is  no  man  that 
hath  left  house,  or  wife, 
or  brethren,  or  parents,  or 

2  Or,  our  oxvn  homes 


10:  17.  The  difficulties  which 
arise  in  the  interpretation  of  this 
incident  are  considered  in  the 
notes  on  Matt,  and  Mark. 

24.  And  Jesus  seeing  Mm; 
i.  e.,  looking  upon  him  and  ob- 
serving his  sadness. 


-19.  2. 


S.   LUKE. 


109 


children,  for  the  kingdom 

30 of  God's  sake,  who  shall 

not  receive  manifold  more 

in  this  time,  and  in  the 

1  world  to  come  eternal  life. 
31     And  he  took  unto  him 

the  twelve,  and  said  unto 
them,  Behold,  we  go  up 
to  Jerusalem,  and  all  the 
things    that    are   written 

2  by  the  prophets  shall  be 
accomplished     unto    the 

82  Son  of  man.  For  he  shall 
be  delivered  up  unto  the 
Gentiles,  and  shall  be 
mocked,  and  shamefully 
entreated,  and  spit  upon  : 

83  and  they  shall  scourge 
and  kill  him :  and  the 
third    day   he  shall  rise 

34  again.  And  they  under- 
stood none  of  these 
things ;  and  this  saying 
was  hid  from  them,  and 
they  perceived  not  the 
things  that  were  said. 

35  And  it  came  to  pass,  as 
he  drew  nigh,  unto  Jericho, 
a  certain  blind  man  sat  by 

86  the  way  side  begging :  and 
hearing  a  multitude  going 
by,  he  inquired  what  this 

1  Or,  age 


31.  Shall  be  accomplished  unto 
the  Son  of  man;  i.  e.,  the 
various  prophecies  of  his  suffer- 
ings and  death  should  be  ful- 
filled. 

32.  The  Gentiles.  The  Romans 
were  the  Gentiles  to  whose 
power  Jesus  was  delivered. 
(Luke  23:  1,  2.) 

34.  Was  hid  from  them;  its 
meaning  was  not  understood. 

39.  Rebujced  him;  they  thought 
it  unseemly  that  a  king  who 
was  going  to  establish  the  king- 


meant.     And    they    told  37 
him,  that  Jesus  of  Naza- 
reth passeth  by.    And  he  33 
cried,  saying,  Jesus,  thou 
son  of  David,  have  mercy 
on   me.     And   they   that  39 
went  before  rebuked  him, 
that  he  should  hold  his 
peace:   but  he  cried  out 
the    more   a  great    deal, 
Thou  son  of  David,  have 
mercy  on  me.    And  Jesus  40 
stood,    and    commanded 
him  to  be  brought  unto 
him :   and  when   he  was 
come  near,  he  asked  him, 
What   wilt    thou   that   141 
should  do  unto  thee  %  And 
he  said,  Lord,  that  I  may 
receive    my   sight.     And  42 
Jesus     said     unto    him, 
Receive   thy  sight:    thy 
faith    hath    "made    thee 
whole.    And  immediately  43 
he  received  his  sight,  and 
followed  him,   glorifying 
God  :  and  all  the  people, 
when  they  saw  it,   gave 
praise  unto  God. 

And  he  entered  and  was  19 
passing  through  Jericho. 
And  behold,  a  man  called  a 

2  Or,  through  3  Or,  saved  thee 


dom  of  God,  which  they  thought 
would  immediately  appear, 
should  be  appealed  to  by  a 
blind  beggar. 

42.  Hath  made  thee  whole  ;  or, 
as  in  the  Old  Version,  and  in 
the  margin,  hath  saved  thee; 
i.  e.,  from  thy  blindness.  Christ 
does  not  here  refer  to  a  spiritual 
salvation. 

CHAPTER  XIX. 
2.    Chief    publican ;     a    head 
officer  of  the  customs  or  taxes. 


300 


S.  LUKE. 


19.  2— 


by  name  Zacchsens ;  and 
he  was  a  chief  publican, 

3  and  he  was  rich.  And  he 
sought  to  see  Jesus  who 
he  was;  and  could  not  for 
the  crowd,  because  he  was 

4  little  of  stature.  And  he 
ran  on  before,  and  climbed 
up  into  a  sycomore  tree 
to  see  him :  for  he  was  to 

5  pass  that  way.  And  when 
Jesus  came  to  the  place, 
he  looked  up,  and  said 
unto  him,  Zacchaeus,  make 
haste,  and  come  down;  for 
to-day  I  must  abide  at  thy 

6  house.  And  he  made 
haste,  and  came  down, 
and  received  him  joyfully. 

7  And  when  they  saw  it, 
they  all  mnrmnred,  say- 
ing, He  is  gone  in  to  lodge 
with  a  man  that  is  a  sinner. 

8  And  Zacchaeus  stood,  and 
said    unto     the    Lord, 

'   1  Gr.  bondservant*. 


7.  A  sinner.  It  seems  that  he 
had  been  habitually  guilty  of 
injustice  and  extortion  in  his 
office. 

8.  I  give  to  the  poor  ;  I  restore 
Mm  fourfold  :  that  is,  I  will  do 
so.  It  was  a  promise  of  imme- 
diate and  entire  amendment  of 
life,  t  he  result,  probably,  of  con- 
versation with  the  Saviour  not 
recorded.  If  I  have  wrongfully 
exacted  aught  of  any  man ;  i.  e., 
whatever  I  have  wrongfully 
taken  I  will  restore. 

11.  Was  immediately  to  appear; 
should  immediately  be  estab- 
lished, as  a  worthy  kingdom,  at 
Jerusalem,  whither  they  were 
going. 

12.  A  kingdom  ;  that  is,  kingly 
authority.     Such  cases  were  not 


Behold,  Lord,  the  half  of 
my  goods  I  give  to  the 
poor;  and  if  I  have  wrong- 
fully exacted  aught  of  any 
man,  I  restore  fourfold. 
And  Jesus  said  unto  him,  9 
To-day  is  salvation  come 
to  this  house,  forasmuch 
as  he  also  is  a  son  of 
Abraham.  For  the  Son  of  10 
man  came  to  seek  and  to 
save  that  which  was  lost. 

And  as  they  heard  these  11 
things,  he  added  and 
spake  a  parable,  because 
he  was  nigh  to  Jerusalem, 
and  because  they  sup- 
posed that  the  kingdom 
of  God  was  immediately 
to  appear.  He  said  there- 12 
fore,  A  certain  nobleman 
went  into  a  far  country, 
to  receive  for  himself  a 
kingdom,  and  to  return. 
And  he  called   ten  'ser-is 


uncommon  under  the  Roman 
emperors.  Men  who,  by  heredi- 
tary succession,  or  in  other  ways, 
acquired  claims  to  the  govern- 
ment of  a  province,  or  a  country, 
went  to  Rome  to  be  invested 
with  authority,  and  then  return- 
ed to  enter  upon  their  adminis- 
tration. Of  course,  during  such 
an  absence,  plots  were  often 
formed  against  them,  as  repre- 
sented in  v.  14. 

13.  The  ten  servants  represent 
the  disciples  and  followers  of 
Jesus,  who  received  the  commu- 
nications of  divine  truth  from 
him,  as  a  sacred  treasure,  which 
they  were  bound  to  improve  and 
to  disseminate  in  a  faTthful 
manner,  during  his  approaching 
absence    from  them.  —  Trade   yt 


^19.  25. 


S.  LUKE. 


301 


vants  of  his,  and  gave 
them  ten  'pounds,  and 
said  unto  them,  Trade  ye 
therewith  till  I  come.  But 
his  citizens  hated  him, 
and  sent  an  ambassage 
after  him,  saying,  We  will 
not  that  this  man  reign 

15  over  ns.  And  it  came  to 
pass,  when  he  was  come 
back  again,  having  re- 
ceived the  kingdom,  that 
he  commanded  these  "ser- 
vants, unto  whom  he  had 
given  the  money,  to  be 
called  to  him,  that  he 
might  know  what  they 
had  gained    by  trading. 

16  And  the  first  came  before 
him,  saying,  Lord,  thy 
pound    hath    made    ten 

17  pounds  more.  And  he 
said  unto  him,  Well  done, 
thou  good  3servant:  be- 
cause thou  wast  found 
faithful  in  a  very  little, 
have  thou  authority  over 

18  ten  cities.  And  the  second 
came,  saying,  Thy  pound, 
Lord,     hath     made    five 

1  MiJia,  here  translated  a  pound,  is 
equal  to  one  hundred  drachms.  Seech, 
xv.  8. 

2  Gr.  bondservants. 


herewith  ;  the  Old  Version  reads, 
Occupy  till  I  come.  In  the  old 
English,  occupy  is  sometimes 
used  in  the  sense  of  employ, — 
and  that  is  undoubtedly  the 
meaning  here. 

14.  But  his  citizens  ;  the  people 
of  the  province  over  whom  he 
was  to  reign.  They  represent 
the  Jews  generally. 

17.  Hate  thou  authority,  &c. ; 
that  is,  having  been  faithful  to 
the  trust  reposed  in  them  by  the 
-12* 


pounds.  And  he  said  unto  19 
him   also,    Be   thou    also 
over    five    cities.       And  20 
4another    came,     saying, 
Lord,  behold,  here  is  thy 
pound,  which  I  kept  laid 
up    in  a  napkin:    for  1 21 
feared  thee,  because  thou 
art  an  austere  man :  thou 
takest  up  that  thon  lay- 
edst  not  down,  and  reap- 
est   that  thou   didst    not 
sow.     He  saith  unto  him,  22 
Out  of  thine  own  mouth 
will  I  judge  thee,    thou 
wicked    'servant.     Thou 
knewest    that    I   am    an 
austere  man,    taking  up 
that  I  laid  not  down,  and 
reaping  that  I  did  not  sow; 
then     wherefore     gavest23 
thou  not  my  money  into 
the  bank,  and  5I  at  my 
coming  should  have   re- 
quired it  with  interest? 
And   he  said  unto  them  24 
that  stood  by,  Take  away 
from  him  the  pound,  and 
give  it  unto  him  that  hath 
the    ten    pounds.      And  25 

3  Gr.  bondservant. 

4  Gr.  the  other. 

5  Or,  I  should  have  gone  and  required 


prince  in  his  private  capacity, 
they  were  promoted  to  stations 
of  authority  under  his  govern- 
ment when  he  became  invested 
with  power. 

23.  With  interest;  the  Old 
Version  read  usury,  that  being, 
in  old  English,  synonymous  with 
interest,  and  not  having,  two 
centuries  ago,  the  meaning  now 
attached  to  it,  of  exorbitant  or 
illegal  interest. 


S.   LUKE. 


19.  25— 


they  said  unto  him,  6ord, 

26  he  hath  ten  pounds.  I  say 
unto  you,  that  unto  avery 
one  that  hath  shall  be 
given;  but  from  him  that 
hath  not,  even  that  which 
he  hath   shall    be   taken 

27  away  from  him.  Howbeit 
these  mine  enemies,  which 
would  not  that  I  should 
reign  over  them,  bring 
hither,  and  slay  them 
before  me. 

28  And  when  he  had  thus 
spoken,  he  went  on  be- 
fore, going  up  to  Jerusa- 
lem. 

29  And  it  came  to  pass, 
when  he  drew  nigh  unto 
Bethphage  and  Bethany, 
at  the  mount  that  is  call- 
ed the  mount  of  Olives, 
he  sent  two  of  the  disci- 

80  pies,  saying,  Go  your 
way  into  the  village  over 
against  vou;  in  the  which 
as  ye  enter  ye  shall  find 
a  colt  tied,  whereon  no 
man  ever  yet  sat :  loose 
him,     and      bring     him. 

si  And  if  any  one  ask  you, 
Why  do  ye  loose  him  \ 
thus  shall  ye  say,  The 
Lord  hath  need  of  him. 

1  Gr.  powvi. 

27.  The  general  idea  of  the 
parable  is,  that  Jesus  was  not 
then  about  to  establish  his  king- 
dom, as  they  had  supposed. 
(v.  11.)  He  wm  going  to  leave 
the  world  for  a  time,  to  reappear 
again,  at  a  future  day,  fully 
invested  with  power.  In  the 
meantime,  he  was  to  leave  in  the 
hands  of  his  friends  and  follow- 
ers   the    revelations    of    divine 


And  they  that  were  sent  33 
went    away,    and   found 
even  as  he  had  said  unto 
them.     And  as  they  were  33 
loosing  the  colt,  the  own- 
ers   thereof    said     unto 
them,  Why  loose  ye  the 
colt  ?      And    they    said,  34 
The  Lord  hath  need  of 
him.     And  they  brought  35 
him  to  Jesus :  and  they 
threw      their      garments 
upon   the   colt,    and    set 
Jesus   thereon.     And    as  36 
he    went,     they    spread 
their    garments     in    the 
way.      And    as    he    was  37 
now  drawing  nigh,  even 
at    the    descent    of    the 
mount     of     Olives,     the 
whole  multitude   of    the 
disciples  began  to  rejoice 
and  praise  God  with    a 
loud    voice    for    all    the 
'mighty      works      which 
they  had   seen  ;    saying,  38 
Blessed  is  the  King  that 
cometh  in   the   name  of 
the  Lord  :  peace  in  heav- 
en, and  glory  in  the  high- 
est.    And    some    of    the  39 
Pharisees  from  the  mul- 
titude   said     unto    him, 
"Master,   rebuke  thy  dis- 

2  Or,  Teacher 


truth  which  he  had  made,  as  a 
private  trust,  for  the  faithful 
exercise  of  which  they  would  be 
called  to  a  strict  account,  when  he 
should  come  again  in  power.  A 
parable  somewhat  similar  to  thi3 
in  form,  but  yet  very  different  in 
its  iutent  and  import,  was  given 
by  our  Saviour  on  another  occa- 
sion, as  recorded  Matt.  25 :  14-30. 
28.  Going  up  to  Jerusalem.  Up 


^20.  2. 


S.  LUKE. 


SOS 


40  eiples.  And  he  answered 
and  said,  I  tell  you  that, 
if  these  shall  hold  their 
peace,  the  stones  will  cry 
out. 

41  And  when  he  drew 
nigh,  he  saw  the  city  and 

42  wept  over  it,  saying,  'If 
thou  hadst  known  in  this 
day,  even  thou,  the  things 
which  belong  unto  peace ! 
but    now    they    are    hid 

43  from  thine  eyes.  For  the 
days  shall  come  upon 
thee,  when  thine  enemies 
shall  cast  up  a  2bank 
about  thee,  and  compass 
thee  round,  and  keep 
thee    in    on   every    side, 

44  and  shall  dash  thee  to 
the  ground,  and  thy  chil- 
dren within  thee ;  and 
they  shall  not  leave  in 
thee  one  stone  upon  an- 
other ;  because  thou 
knewest  not  the  time  of 
thy  visitation. 

45  And    he    entered   into 

1  Or,  0  that  thou  hadst  known 

from  Jericho,  which  stood  near- 
ly six  hundred  feet  below  the 
level  of  the  Mediterranean,  while 
Jerusalem  is  some  two  thousand 
feet  above  the  Mediterranean. 

43,  44.  A  graphic  prophetic 
description  of  the  siege  and  de- 
struction of  Jerusalem. 

45.  And  he  entered  into  the 
temple ;  on  the  following  day, 
as  is  distinctly  stated  by  Mark, 
(11:12,  15;)  so  that  the  buyers 
and  sellers,  in  submitting  to  this 
-  ejection,  were  not  overawed  by 
the  multitude  which  followed 
Jesus,  but  they  yielded  volunta- 


tis temple,  and  began  to 
cast  out  them  that  sold, 
saying  unto  them,  It  is  46 
written,  And  my  house 
shall  be  a  house  of 
prayer :  but  ye  have 
made  it  a  den  of  robbers. 

And  he  was  teaching  47 
daily  in  the  temple.  But 
the  chief  priests  and  the 
scribes  and  the  principal 
men  of  the  people  sought 
to  destroy  him  :  and  they  48 
could  not  find  what  they 
might  do ;  for  the  people 
all  hung  upon  him,  listen- 
ing. 

And  it  came  to  pass,  20 
on  one  of  the  days,  as  he 
was  teaching  the  people 
in  the  temple,  and  preach- 
ing   the     gospel,      there 
came  upon  him  the  chief 
priests   and    the    scribes 
with  the  elders  ;  and  they  2 
spake,  saying  unto  him,    . 
Tell    us :     By    what    au- 
thority doest  thou  these 

2  Gr.  palisade. 


rily,  from  consciousness  of 
wrong,  and  through  veneration 
for  the  personal  character  of 
Jesus,  whom  they  doubtless  re- 
garded as  a  prophet. 

48.  Hung  upon  him ;  a  very 
graphic  description  of  their  en- 
tranced interest  in  and  attention 
to  his  words. 

CHAPTER  XX. 

2.  These  things  ;  referring,  per- 
haps, both  to  his  public  teach- 
ing in  the  temple,  and  to  his 
expulsion  of  the  buyers  and 
sellers. 


304 


S.  LUKE. 


20.2- 


things  ?  or  who  is  he  that 
gave  thee  this  authority  '. 

3  And  he  answered  and 
said  unto  them,  I  also 
will  ask  you  a  'question  ; 

4  and  tell  me  :  The  baptism 
of  John,  wras  it  from 
heaven,  or  from  men  \ 
And  they  reasoned  with 

5  themselves,  saying,  If  we 
shall  say,  From  heaven  ; 
he  will  say,  Why  did  ye 
not  believe  him  ?  But  if 
we  shall  say,  From  men  ; 

6  all  the  people  will  stone 
us  :  for  they  be  persuaded 
that  John  was  a  prophet. 

7  And  they  answered,  that 
they    knew    not  whence 

8  it  was.  And  Jesus  said 
unto  them,  Neither  tell  I 
you  by  what  authority  I 
do  these  things. 

9  And  he  began  to  speak 
unto  the  people  this  par- 
able :  A  man  planted  a 
vineyard,  and  let  it  out 
to  husbandmen,  and  went 
into  another  country  for 

10  a  long  time.  And  at  the 
season  he  sent  unto  the 
husbandmen  a  2  servant, 
that  they  should  give  him 
of  the  fruit  of  the  vine- 


$  Gr.  word. 


2  Gr.  bondservant. 


14.  That  the  inheritance  may 
U  ours;  after  they  had  killed 
the  heir  they  would  seize  on  his 
inheritance  ;  it  would  not  be 
theirs  except  as  violence  would 
give  them  possession  of  it. 

16.  God  forbid.  They  meant 
by  this  exclamation,  not  to  ob- 
ject to  the  punishment  of  6uch 
husbandmen,   in   the    imaginary 


yard :  but  the  husband- 
men beat   him,  and  sent 
him   away   empty.     And  11 
he  sent  yet  another  "ser- 
vant :  and  him  also  they 
beat,    and    handled   him 
shamefully,  and  sent  him 
away    empty.      And     he  12 
sent    yet    a   third :     and 
him  also  they  wounded, 
and  cast  him  forth.     And  13 
the  lord  of  the  vineyard 
said.    What   shall  I   do  ? 
I   will  send  my  beloved 
son :  it  may  be  they  will 
reverence  him.    But  when  14 
the  husbandmen  saw  him, 
they  reasoned   one  with 
another,   saying,   This  is 
the  heir :  let  us  kill  him, 
that  the  inheritance  may 
be  ours.     And  they  cast  15 
him    forth    out     of    the 
vineyard,  and  killed  him. 
What  therefore  will  the 
lord  of  the  vineyard  do 
unto      them?      He    will  16 
come  and   destroy   these 
husbandmen,     and     will 
give  the    vineyard    unto 
others.     And  when  they 
heard  it,  they  said,  s  God 
forbid.     But    he   looked  17 
upon    them,     and    said, 

3  Gr.  Be  it  not  so. 


case,  but  to  express  their  dissent 
in  respect  to  the  religious  truth 
intended  by  it,  viz.,  that  the 
Messiah  would  be  rejected  by 
the  Jewish  people,  and  that 
they  would  consequently  be  de- 
stroyed. Hence  the  force  of  the 
Saviour's  reply  in  the  two  suc- 
ceeding verses. 


—20.  31. 


S.  LUKE. 


305 


What  then  is  this  that  is 
written, 

The  stone  which  the 
builders  rejected, 
The  same    was    made 
the      head      of     the 
corner  % 

18  Every  one  that  falleth  on 
that  stone  shall  be  broken 
to  pieces  ;  but  on  whom- 
soever it  shall  fall,  it  will 
scatter  him  as  dust. 

19  And  the  scribes  and 
the  chief  priests  sought 
to  lay  hands  on  him  in 
that  very  hour  ;  and  they 
feared  the  people :  for 
they  perceived  that  he 
spake  this  parable  against 

20  them.  And  they  watched 
him,  and  sent  forth  spies, 
which  feigned  themselves 
to  be  righteous,  that  they 
might  take  hold  of  his 
speech,  so  as  to  deliver 
him  up  to  the  rule  and 
to    the   authority  of   the 

21  governor.  And  they 
asked  him,  saying, 
'Master,  we  know  that 
thou  sayest  and  teaches  t 
rightly,  and  acceptest  not 
the  person  of  any,  but  of 
a  truth  teachest  the  wav 

22  of  God:  Is  it  lawful  for 
us  to  give   tribute  unto 

1  Or,  Teacher 


18.  It  will  scatter  him  as  dust. 
A  more  graphic  representation 
of  the  utter  destruction  that 
would  come  upon  them  even 
than  that  of  the  Old  Version, 
it  will  grind  him  to  powder. 

20.  Righteous;  men  honestly 
desirous  of   instruction.     [They 


Caesar,   or  not?    But  he 23 
perceived  their  craftiness, 
and  said  unto  them,  Shew  24 
me    a   2  penny.      Whose 
image  and  superscription 
hath  it?    And  they  said, 
Caesar's.      And    he    said 25 
unto  them,  Then  render 
unto    Csesar    the    things 
that  are  Caesar's,  and  un- 
to  God   the   things   that 
are    God's.       And     they 26 
were  not  able  to  take  hold 
of  the  saying  before  the 
people:    and    they  mar- 
velled at  his  answer,  and 
held  their  peace. 

And  there  came  to  him  27 
certain  of  the  Sadducees, 
they  which  say  that  there 
is    no  resurrection ;    and 
they  asked  him,   saying, 
'Master,  Moses  wrote  un-28 
to  us,    that  if    a    man's 
brother  die, having  a  wife, 
and  he  be  childless,   his 
brother  should  take   the 
wife,  and  raise   up   seed 
unto  his  brother.     There  29 
were  therefore  seven  bre- 
thren :  and  the  first  took 
a   wife,    and  died   child- 
less ;     and    the     second ;  30 
and  the  third  took  her ; 
and    likewise  the    seven  31 
also  left  no  children,  and 

2  See  marginal  note  on  Matt,  xviii.  28. 


were  seeking  some  excuse  for 
accusing  him  to  the  Roman 
governor,   Pilate.] 

22.  Is  it  lawful,  &c.  They 
hoped  to  lead  him  to  say  some- 
thing which  the  Roman  govern- 
ment might  consider  seditious 
or  treasonable. 


806 


S.   LUKE. 


20.  31 


32  died.       Afterward      the 

33  woman  also  died.  In  the 
resurrection  therefore 
whose  wife  of  them  shall 
she  be  ?  for  the  seven  had 

34  her  to  wife.  And  Jesus 
said  unto  them,  The  sons 
of  this  'world  marry,  and 
are  given    in    marriage : 

35  but  they  that  are  ac- 
counted worthy  to  attain 
to  that  'world,  and  the  re- 
surrection from  the  dead, 
neither    marry,    nor    are 

36 given  in  marriage:  for 
neither  can  they  die  any 
more  :  for  they  are  equal 
unto  the  angels  ;  and  are 
sons  of  God,  being  sons 

37  of  the  resurrection.  But 
that  the  dead  are  raised, 
even  Moses  shewed,  in 
the  place  concerning  the 
Bush,  when  he  calleth 
the  Lord  the  God  of 
Abraham,  and  the  God 
of  Isaac,  and  the  God  of 

38  Jacob.  Now  he  is  not 
the  God  of  the  dead,  but 
of  the  living  :  for  all  live 

39  unto  him.  And  certain 
of  the  scribes  answering 
said,   "Master,    thou  hast 

40  well  said.   For  they  durst 

1  Or,  age 

2  Or,  Teacher 


37.  In  the  place  concerning  the 
Bush;  i.  e.,  in  the  passage  in 
the  Old  Testament,  relating  the 
interview  between  Moses  and 
God  at  the  burning  bush.  Ex. 
3:2-6. 

38.  Unto  him  ;  that  is,  in  his 
view.  When  men  die,  they  die 
only  to  those  who  survive  them. 
In  the  sight  of  God,   they  con- 


not  any  more    ask    him 
any  question. 

And  he  said  unto  them,  41 
How  say  they   that   the 
Christ    is    David's    son  \ 
For  David  himself  saitii42 
in  the  book  of  Psalms, 
The    Lord   said    unto 
my  Lord, 

Sit  thou  on  my  right 
hand, 
Till  I  make  thine  ene-43 
mies  the  footstool  of 
thy  feet. 
David   therefor th  calleth 44 
him  Lord,  and  how  is  he 
his  son  ? 

And  in  the  hearing   of  45 
all    the  people    he    said 
unto  his  disciples,  Beware  46 
of  the  scribes,  which  de- 
sire to  walk  in  long  robes, 
and   love    salutations 
in  the  marketplaces,  and 
chief  seats  in  the   syna- 
gogues, and  chief  places 
at   feasts;  which   devour47 
widows'   houses,  and  for 
a    pretence    make     long 
prayers :    these   shall  re- 
ceive  greater  condemna- 
tion. 

And  he  looked  up,  3and  21 
saw  the    rich    men    that 

3  Or,  and  saw  them  that.. treasury,  and 
they  were  Hch. 


tinue  to  live,  changing  only  the 
scene  of  existence. 

47.  Greater  condemnation,  the 
guilt  of  their  actual  ungodliness 
being  aggravated  by  their  hypo- 
critical pretensions  to  piety. 

CHAPTER  XXI. 

1.  Gifts;  the  object  of  this 
contribution,  it  is  supposed,  was 


21.  12- 


S.  LUKE. 


307 


were    casting  their  gifts 

2  into  the  treasury.  And 
he  saw  a  certain  poor 
widow  casting  in  thither 

3  two  mites.  And  he  said, 
Of  a  truth  I  say  unto  you, 
This  poor  widow  cast  in 

4  more  than  they  all :  for 
all  these  did  of  their 
superfluity  cast  in  unto 
the  gifts :  but  she  of 
her  want  did  cast  in 
all  the  living  that  she 
had. 

5  And  as  some  spake  of 
the  temple,  how  it  was 
adorned  with  goodly 
stones   and   offerings,  he 

6  said,  As  for  these  things 
which  ye  behold,  the 
days  will  come,  in  which 
there  shall  not  be  left 
here  one  stone  upon  an- 
other, that  shall  not  be 

7  thrown  down.  And  they 
asked  him,  saying,  'Mas- 
ter, when  therefore  shall 
these  things  be  ?  and 
what  shall  he  the  sign 
when     these    things    are 

1  Or,  Teacher 


to  sustain  the   expenses   of  the 
religious  services  of  the  temple. 

3.  Cast  in  more  than  they  all ; 
has  made  a  greater  effort  and 
sacrifice.  The  poor,  however, 
as  well  as  the  rich,  arc  bound  to 
exercise  prudence  and  sound 
discretion  in  making  religious 
or  charitable  contributions. 

4.  Of  their  superfluity ;  not 
merely  as  in  the  Old  Version,  of 
their  abundance.  They  gave, 
as  people  are  very  apt  to  do, 
What  they  really  had  no  use  for. 

6.  Not  one  stone  upon  another  ; 


about  to  come  to  pass  ? 
And  he  said,  Take  heeds 
that  ye  be  not  led  astray  : 
for  many  shall  come  in 
my  name,  saying,  Iam^; 
and,  The  time  is  at  hand : 
go  ye  not  after  them. 
And  when  ye  shall  hear  9 
of  wars  and  tumults,  be 
not  terrified :  for  these 
things  must  needs  come 
to  pass  first ;  but  the  end 
is  not  immediately. 

Then  said  he  unto  them,  10 
Nation  shall  rise  against 
nation,  and  kingdom 
against  kingdom  :  and  11 
there  shall  be  great  earth- 
quakes, and  in  divers 
places  famines  and  X3esti- 
lences  ;  and  there  shall 
be  terrors  and  great  signs 
from  heaven.  But  be- 12 
fore  all  these  things,  they 
shall  lay  their  hands  on 
you,  and  shall  persecute 
you,  delivering  you  up 
to  the  synagogues  and 
prisons,  "bringing  you  be- 
fore kings  and  governors 

2  Gr.  you  being  brought. 


a  phrase  indicating  complete  and 
utter  destruction. 

7.  This  discourse,  7-36,  is 
more  fully  reported  in  Matt.  ch. 
24.  See  notes  there.  There  is 
a  great  difference  of  opinion 
among  commentators,  respecting 
its  proper  interpretation.  Some 
regard  its  prophecies  as  com- 
pletely fulfilled  at  the  destruc- 
tion of  Jerusalem,  others  think 
it  is  prophetic  of  a  second 
coming  of  Christ,  and  of  events 
which  are  to  accompany,  or  im- 
mediately precede,  that  coming. 


308 


S.  LUKE. 


21.  12— 


13 for  my  name's  sake.  It 
shall  turn  unto  you  for  a 

14  testimony.  Settle  it  there- 
fore in  your  hearts,  not 
to    meditate    beforehand 

15  how  to  answer  :  for  I 
will  give  you  a  mouth 
and  wisdom,  which  all 
your  adversaries  shall  not 
be  able  to  withstand  or  to 

16 gainsay.  But  ye  shall  be 
delivered  up  even  by  par- 
ents, and  brethren,  and 
kinsfolk,  and  friends ; 
and  some  of  you  'shall 
they  cause  to  be  put  to 

17  death.  And  ye  shall  be 
hated  of  all  men  for  my 

18 name's  sake.  And  not  a 
hair  of   your   head  shall 

19  perish.  In  your  patience 
ye  shall  win  your  2souls. 

20  But  when  ye  see  Jeru- 
salem compassed  with 
armies,  then  know  that 
her  desolation  is  at  hand. 

21  Then  let  them  that  are  in 
Judsea  flee  unto  the 
mountains  ;  and  let  them 
that  are  in  the  midst  of 
her  depart  out ;  and  let 
not  them  that  are  in  the 


1  Or,  shall  they  put  to  death 

2  Or,  lives  3  Or,  earth 


13.  That  is,  it  was  to  be  in 
that  way  that  the  disciples  were 
to  give  their  testimony  to  the 
gospel. 

18.  Nothing  really  valuable  to 
them  should  be  lost  or  de- 
stroyed; but,  amidst  all  these 
trials  and  dangers,  their  ulti- 
mate welfare  and  happiness  were 
perfectly  secure. 

19.  The  Old  Version  read, 
in  your  patience  lessens   ye  your 


country  enter  therein. 
For  these  are  days  of  22 
vengeance,  that  all  things 
which  are  written  may  be 
fulfilled.  Woe  unto  them  23 
that  are  with  child  and 
to  them  that  give  suck  in 
those  days !  for  there 
shall  be  great  distress 
upon  the  3land,  and  wrath 
unto  this  people.  And  24 
they  shall  fall  by  the 
edge  of  the  sword,  and 
shall  be  led  captive  into 
all  the  nations  :  and  Jeru- 
salem shall  be  trodden 
down  of  the  Gentiles,  un- 
til the  times  of  the  Gen- 
tiles be  fulfilled.  And  25 
there  shall  be  signs  in 
sun  and  moon  and  stars  ; 
and  upon  the  earth  dis- 
tress of  nations,  in  per- 
plexity for  the  roaring  of 
the  sea  and  the  billows  ; 
men  'fainting  for  fear,  26 
and  for  expectation  of 
the  things  which  are  com- 
ing on  5the  world :  for 
the  powers  of  the  heav- 
ens shall  be  shaken.  And  27 
then  shall   they   see   the 

4  Or,  erpirinq 

5  Gr.  the  inhabited  earth. 


souls;  the  New  Version  gives,  it 
will  be  seen,  a  different  signifi- 
cance to  the  text.  The  mean- 
ing is  that  the  Christian  wins 
his  life  not  by  attempting  to 
avoid  trouble,  but  by  patiently 
enduring  it. 

2o-28.  [For  reasons  which  I 
have  stated  in  my  commentary 
on  Luke,  I  believe  these  verses 
describe  the  signs  which  shall 
accompany  the  second  coining  of 
Christ.     L.  A.] 


22.  L 


S.  LUKE. 


309 


Son  of  man  coming  in  a 
cloud  with  power  and 
28 great  glory.  But  when 
these  things  begin  to 
come  to  pass,  look  up, 
and  lift  up  your  heads; 
because  your  redemption 
draweth  nigh. 

29  And  he  spake  to  them 
a  parable :  Behold  the 
fig  tree,  and  all  the  trees : 

30  when  they  now  shoot 
forth,  ye  see  it  and  know 
of  your  own  selves  that 
the  summer  is  now  nigh. 

31  Even  so  ye  also,  when  ye 
see  these  things  coming 
to  pass,  know  ye  that  the 
kingdom  of  God  is  nigh. 

32  Verily  I  say  unto  you, 
This  generation  shall  not 
pass  away,  till  all  things 

33  be  accomplished.  Heav- 
en and  earth  shall  pass 
away :  but  my  words 
shall  not  pass  away. 

34  But  take  heed  to  your- 
selves, lest  haply  your 
hearts  be  overcharged 
with  surfeiting,  and 
drunkenness,  and  cares 
of  this  life,  and  that  day 
come  on  you  suddenly  as 

35  a  snare :    for  so   shall  it 

32.  [  This  generation  shall  not 
pass  away  ;  i.  e.,  the  Jewish  na- 
tion shall  not  pass  away.  See 
note  on  Matt.  24:  34.     L.  A.] 

34.  Come  on  you  suddenly  as  a 
snare.  Christians  are  warned  to 
be  watchful  that  the  coming  of 
the  Lord  may  not  find  them  un- 
prepared, as  it  will  find  the  un- 
converted. 

36.  Watch  ye  at  every  season  ; 
not   literally   always,  but  in   all 


come  upon  all  them  that 
dwell  on  the  face  of  all 
the  earth.  But  watch  ye  36 
at  every  season,  making 
supplication,  that  ye  may 
prevail  to  escape  all  these 
things  that  shall  come  to 
pass,  and  to  stand  before 
the  Son  of  man. 

And  every  day  he  was  37 
teaching  in  the  temple  ; 
and  every  night  he  went 
out,  and  lodged  in  the 
mount  that  is  called  the 
mount  of  Olives.  And  38 
all  the  people  came  early 
in  the  morning  to  him  in 
the  temple,  to  hear  him. 

Now  the  feast  of  un-22 
leavened  bread  drew  nigh, 
which  is  called  the  Pass- 
over. And  the  chiefs 
priests  and  the  scribes 
sought  how  they  might 
put  him  to  death;  for  they 
feared  the  people. 

And  Satan  entered  into  3 
Judas  who  was  called 
Iscariot,  being  of  the 
number  of  the  twelve. 
And  he  went  away,  and  4 
communed  with  the  chief 
priests  and  captains,  how 
he  might  deliver  him  unto 


times,    both   of  prosperity   and 
adversity. 

37.  Every  night  he  went  out, 
&c. ;  for  safety,  to  avoid  the 
conspiracies  which  might  be 
formed  against  his  life. 

CHAPTER  XXII. 

4.  Captains ;  that  is,  officers 
of  the  temple,  (v.  52.) — Com- 
muned with ;  consulted  with 
them  privately. 


310 


S.   LUKE. 


22.4 


5  them.  And  they  were 
glad,  and  covenanted  to 

6  give  him  money.  And 
he  consented,  and  sought 
opportunity  to  deliver 
him  unto  them  'in  the 
absence  of  the  multitude. 

■?  And  the  day  of  un- 
leavened bread  came,  on 
which  the  passover  must 

8  be  sacrificed.  And  he 
sent  Peter  and  John,  say- 
ing, Go  and  make  ready 
for  us  the  passover,  that 

9  we  may  eat.  And  they 
said  unto  him,  Where 
wilt  thou  that  we  make 

10  ready  ?  And  he  said  unto 
them,  Behold,  when  ye 
are  entered  into  the  city, 
there   shall  meet   you   a 

X  Or,  without  tumult 

7.  Unleavened  bread  was  used 
for  seven  days,  in  connection 
with  the  celebration  of  the  pass- 
over,  in  commemoration  of  the 
haste  in  which  the  children  of 
Israel  fled  from  Egypt,  which 
prevented  the  proper  prepara- 
tion of  bread.  (Ex.  12:14-20, 
34.) 

11.  The  good  man  of  the  house  ; 
the  master  of  the  house,  the 
other  being  a  servant.  —  The 
Master.  This  expression  seems 
to  imply  that  the  person  thus 
applied  to  was  a  disciple. 

12.  FurnUlinJ.  Many  rooms 
were  undoubtedly  thus  prepared 
in  Jerusalem  to  accommodate 
the  great  number  of  strangers 
that  were  accustomed  to  resort 
to  the  city  on  such  occasions. 

13.  14.  These  verses  convey 
the  impression  very  strongly, 
that  it  was  the  passover  which 
Jesus  celebrated  at  this  time 
with  his  disciples,  on   what  we 


man  bearing  a  pitcher  of 
water ;  follow  him  into 
the  house  whereinto  he 
goeth.  And  ye  shall  say  11 
unto  the  goodman  of  the 
house,  The  "Master  saith 
unto  thee,  Where  is  the 
guest-chamber,  where  I 
shall  eat  the  passover  with 
my  disciples?  And  he  will  12 
shew  you  a  large  upper 
room  furnished :  there 
make  ready.  And  they  13 
went,  and  found  as  he  had 
said  unto  them  :  and  they 
made  ready  the  passover. 

And  when  the  hour  was  14 
come,  he  sat  down,   and 
the    apostles   with    him. 
And  he  said  unto  them,  15 
With  desire  I  have  desired 

2  Or,  Teacher 


should  call  Thursday  evening, 
as  he  was  crucified  on  the  fol- 
lowing day,  which  was  the  day 
before  the  Jewish  Sabbath, — 
our  Saturday.  But,  from  several 
allusions  in  John's  Gospel,  par- 
ticularly John  13: 1,  29;  18:28; 
19:  14,  it  would  seem  the  pass- 
over  was  not  celebrated  by  the 
Jews  till  the  following  day.  that 
is,  Friday.  Several  ingenious 
hypotheses  have  been  advanced 
by  the  learned  to  account  for 
this  discrepancy.  It  is,  perhaps, 
on  the  whole,  most  probable 
that  the  allusions  in  John  refer, 
not  to  the  eating  of  the  paschal 
lamb,  which  took  place  on  the 
first  evening,  but  to  the  services 
of  the  remaining  seven  days, 
during  which  the  feast  of  the 
passover  continued.  Some,  not 
satisfied  with  this  explanation, 
suppose  that  Jesus  anticipated 
the  time  one  day,  on  account  of 
his  approaching  crucifixion. 


-22.  25 


S.  LUKE. 


311 


to  eat  this  passover  with 
16 you  before  I  suffer:  for  I 
say  unto  you,  I  will  not 
eat  it,  until  it  be  fulfilled 
in  the  kingdom  of  God. 

17  And  he  received  a  cup, 
and  when  he  had  given 
thanks,  he  said,  Take  this, 
and  divide  it  among  your- 

18  selves:  for  I  say  unto  you, 
I  will  not  drink  from 
henceforth  of  the  fruit  of 
the  vine,  until  the  king- 
dom of  God  shall  come. 

19  And  he  took  J  bread,  and 
when  he  had  given  thanks, 
he  brake  it,  and  gave  to 
them,  saying,  This  is  my 
body  2  which  is  given  for 
you  :      this    do    in    re- 

20membrance  of  me.  And 
the  cup  in  like  manner 

1  Or,  a  loaf 

2  Some  ancient  authorities  omit  which 
is  given  for  you . .  .which  is  poured  out  for 


20.  This  cup  is  the  new  cove- 
nant;  that  is,  the  wine,  repre- 
senting blood,  is  the  symbol  of 
the  new  covenant,  by  which  God 
grants  remission  of  sins  through 
the  atoning  sufferings  of  Jesus. 
The  Roman  Catholic  church 
understands  the  expressions, 
"This  is  my  body,"  and  "  This 
is  my  blood,"  (Mark  14:24,) 
literally,  and  maintain  that  when 
the  bread  and  wine  are  conse- 
crated by  their  priests,  they  be- 
come really  and  truly  the  body 
and  blood  of  Christ,  although  to 
the  senses  they  remain  as  before. 
They  accordingly  sometimes 
bear  their  consecrated  elements 
in  processions,  and  pay  divine 
honors  to  them. 

22.  In  all  ages  of  the  world, 
the  Gordian  knot  of  moral  phil- 
osophy has  been  the  seeming 
incompatibility   of  an   absolute 


after  supper,  saying,  This 
cup  is  the  new  3  covenant 
in  my  blood,  even  that 
which  is  poured  out  for 
you.  But  behold,  the  21 
hand  of  him  that  betray- 
eth  me  is  with  me  on  the 
table.  For  the  Son  of  22 
man  indeed  goeth,  as  it 
hath  been  determined : 
but  woe  unto  that  man 
through  whom  he  is 
betrayed!  And  they  be- 23 
gan  to  question  among 
themselves,  which  of  them 
it  was  that  should  do  this 
thing. 

And  there  arose  also  a  24 
contention  among   them, 
which    of    them    is    ac- 
counted to  be  4greatest. 
And  he  said  unto  them,  25 


you. 

3  Or,  testament 

4  Gr.  greater. 


overruling  power  on  the  part  of 
the  Creator,  with  the  moral 
accountability  of  man.  How 
can  everything  that  comes  to 
pass  be  prearranged  by  the  power 
and  purpose  of  God,  while  yet  the 
moral  responsibility  of  the  hu- 
man acts,  by  which  his  will  is 
accomplished,  rests  with  guilty 
instruments  alone  ?  Yet  Jesus 
calmly  states  the  fact  that  it  is 
so,  in  this,  the  strongest  case 
imaginable. 

24.  This  is  the  third  occasion 
on  which  a  similar  controversy 
arose.  (See  Matt.  20:  20-28. 
Luke  9:46-48.)  As  the  disci- 
ples must  have  referred  to 
Christ's  kingdom  on  earth,  the 
fact  that  these  discussions  arose 
seems  to  be  wholly  inconsistent 
with  the  idea  that  Jesus  assign- 
ed the  official  superiority  to 
Peter,  as  some  contend. 


312 


S.  LUKE. 


22.  25— 


The  kings  of  the  Gentiles 
have  lordship  over  them  ; 
and  they  that  have  au- 
thority over  them  are 
26 called  Benefactors.  But 
ye  shall  not  be  so  :  but 
he  that  is  the  greater 
among  you,  let  him  be- 
come as  the  younger  :  and 
he   that  is  chief,    as    he 

27  that  doth  serve.  For 
whether  is  greater,  he 
that  'sitteth  at  meat,  or  he 
that  serveth  ?  is  not  he 
that  'sitteth  at  meat  ? 
but  I  am  in  the  midst  of 
you  as  he    that  serveth. 

28  But  ye  are  they  which 
have  continued  with  me 

29 in  my  temptations;  and 
2I  appoint  unto  you  a 
kingdom,  even  as  my  Fa- 
ther appointed  unto  me, 

30  that  ye  may  eat  and  drink 
at  my  table  in  my  king- 
dom ;  and  ye  shall  sit  on 

1  Gr.  reclineth. 

2  Or,  /  appoint  unto  you,  even  as  my 


28.  Temptations;  trials  and 
Bufferings. 

30.  That  is,  be  associated  with 
their  Redeemer  in  sacred  enjoy- 
ments and  trusts. 

31.  Sifting,  being  performed 
by  a  rough  and  violent  shaking, 
is  a  proper  emblem  of  any  ma- 
levolent injury. 

32.  When  once  thou  hast  turned 
again.  The  phraseology  of  the 
Old  Version,  when  thou  art  con- 
verted, was  misleading,  because 
it  might  give  to  the  reader  the 
impression  that  Peter  was  not 
then  a  Christian.  Christ,  fore- 
seeing Peter's  denial,  urges  him, 
when  he  has  repented  of  that 
sin,  to  use  his  own  experience  of 


thrones    judging    the 
twelve   tribes    of    Israel. 
Simon,    Simon,     behold,  31 
Satan  3asked  to  have  you, 
that  he  might  sift  you  as 
wheat :  but  I  made  sup-  32 
plication   for    thee,    that 
thy  faith  fail  not :  and  do 
thou,    when    once    thou 
hast   turned  again,  srab- 
lish  thy  brethren.     And  33 
he  said  unto  him,  Lord, 
with  thee  I  am  ready  to 
go  both  to  prison  and  to 
death.      And   he   said,  1 34 
tell  thee,  Peter,  the  cock 
shall  not  crow  this  day, 
until    thou    shalt    thrice 
deny  that  thou  knowest 
me. 

And  he  said  unto  them,  35 
When  I  sent  you  forth 
without  purse,  and  wal- 
let, and  shoes,  lacked  ye 
anything?  And  they 
said,    Nothing.     And  he  36 

Father  appointed  unto  me  a  kingdom, 
that  ye  may  eat  and  drink  &c. 
3  Or,  obtained  you  by  asking 


weakness   and  restoration,   as  a 
means  of  strengthening  others. 

35,  36.  And  he  that  hath  nom; 
i.  e.,  no  purse,  not  as  in  the  Old 
Version,  no  sword.  The  lan- 
guage of  Christ  is  figurative. 
The  first  mission  of  the  disciples 
was  a  peaceful  one,  and  pursued 
through  a  region  where  they 
everywhere  found  friends,  on 
whose  hospitality  they  could 
safely  rely.  Now,  however, 
Jesus  teaches  them,  by  this 
strong,  figurative  language,  that 
they  were  about  to  enter  upon 
a  service  full  of  difficulty  and 
danger,  in  which  they  would 
hive  to  put  in  requisition  all 
their    resources    and    means   of 


22.  46 


S.  LUKE 


313 


said  unto  them,  But  now, 
he  that  hath  a  imrse,  let 
him  take  it,  and  likewise 
a  wallet :  'and  he  that 
hath  none,  let  him  sell 
his    cloke,     and    buy    a 

37  sword.  For  I  say  unto 
you,  that  this  which  is 
written  must  be  fulfilled 
in  me,  And  he  was  reck- 
oned with  transgressors  : 
for  that  which  concerneth 
me       hath      'fulfilment. 

38  And  they  said,  Lord,  be- 
hold, here  are  two  swords. 
And  he  said  unto  them, 
It  is  enough. 

39  And  he  came  out,  and 
went,  as  his  custom  was, 
unto  the  mount  of  Olives  ; 
and  the  disciples  also  fol- 
lowed him.      And  when 

he  was  at  the  place,  he 
said  unto  them,  Pray  that 
ye  enter  not  into  tempta- 

1  Or,  and  he  that  hath  mo  sivord,  let 
him  sell  his  cloke,  and  buy  one. 

2  Gr.  end. 


self-protection,  referring,  how- 
ever, under  a  figure  taken  from 
military  life,  undoubtedly  to 
moral  measures  alone  ;  though 
his  disciples  seem  to  have  un- 
derstood him  literally. 

38.  It  is  enough;  not  they  are 
enough  ;  that  is,  he  did  not 
refer  to  the  swords  which  they 
presented,  but  only  terminated 
the  conversation,  finding,  appa- 
rently, that  they  were  not  iu  a 
state  of  mind  to  understand  his 
meaning. 

44.  Became  as  it  icere  great 
drops  of  Mood ;  not  mere  drops 
of  perspiration,  but  drops  of  a 
bloody  perspiration,  produced 
by  the  great  agony  of  the 
8;<ifercr.     There  has   been  much 


tion.    And  he  was  parted  41 
from  them  about  a  stone's 
cast ;     and    he    kneeled 
down  and  prayed,  saying,  42 
Father,  if  thou  be  willing, 
remove  this  cup  from  me : 
nevertheless  not  my  will, 
but  thine,  be  done.    "And 43 
there  appeared  unto  him 
an    angel    from    heaven, 
strengthening  him.     And 44 
being    in    an    ago.ny    he 
prayed  more    earnestly  : 
and  his  sweat  became  as 
it  were    great    drops    of 
blood  falling  down  upon 
the  ground.  And  when  he  45 
rose  up  from  his  prayer, 
he  came  unto   the   disci- 
ples,    and    found    them 
sleeping  for  sorrow,  and  46 
said    unto     them,    Why 
sleep  ye  \  rise  and  pray, 
that  ye    enter    not    into 
temptation. 

3  Many  ancient  authorities  omit  rer. 
43,44. 


speculation  upon  this  passage, 
but  to  little  purpose  ;  since,  in 
any  case,  the  description  is 
plainly  intended  to  denote  some- 
thing preternaturally  awful  in 
this  agony.  The  expression 
ceases  to  be  surprising,  when  we 
consider  that  the  mental  anguish 
here  endured  was  undoubtedly 
a  part  of  that  mysterious  and 
protracted  series  of  sufferings 
which  commenced  at  Gethse- 
mane,  and  ending  upon  the 
cross,  constituted,  in  the  closing 
scenes  of  the  Saviour's  life,  a 
great  expiatory  sacrifice  to  atone 
for  the  sins  of  the  world. 

45.  Sleeping  for  sorrow ;  ex- 
hausted with  anxiety  and  sor- 
row. 


314 


S.  LUKE. 


22.  47— 


47  While  he  yet  spake, 
behold,  a  multitude,  and 
he  that  was  called  Judas, 
one  of  the  twelve,  went 
before  them  ;  and  he  drew 
near  unto   Jesus   to  kiss 

48 him.  But  Jesus  said  unto 
him,  Judas,  betrayest 
thou  the  Son  of  man  with 

49a  kiss?  And  when  they 
that  were  about  him  saw 
what  would  follow,  they 
said,  Lord,  shall  we  smite 

50  with  the  sword  ?  And  a 
certain  one  of  them  smote 
the  'servant  of  the  high 
priest,  and  struck  off  his 

51  right  ear.  But  Jesus  an- 
swered and  said,  Suffer 
ye  thus  far.  And  he 
touched     his    ear,     and 

52 healed  him.  And  Jesus 
said  unto  the  chief  priests, 
and  captains  of  the  tem- 
ple, and  elders,  which 
were  come  against  him, 
Are  ye  come  out,  as 
against    a    robber,    with 

53  swords  and  staves  !  When 
I  was  daily  with  you  in 
the  temple,  ye  stretched 
not  forth  your  hands 
against  me :  but   this  is 

1  Gr.  bondservant. 

50.    One  of  them  ;  Peter. 
52.    These   were    all    Jewish 
forces. 

55.  In  the  midst  of  them;  among 
the  servants  who  had  kindled  the 
fire.  The  examination  of  Jesus 
was  going  forward  before  the 
high  priest  at  another  part  of 
the  hall. 

56.  Tn  the  light  of  the  fire ;  a 
more  graphic  as  well  as  a  more 
accurate  rendering  of  the  orig'- 


your  hour,  and  the  power 
of  darkness. 

And   they  seized  him,  54 
and   led  him  away,  and 
brought  him  into  the  high 
priest's  house.  But  Peter 
followed   afar    off.     And  55 
when  they  had  kindled  a 
fire  in  the   midst  of  the 
court,  and  had  sat  down 
together,  Peter  sat  in  the 
midst  of  them.      And  a 56 
certain  maid  seeing  him 
as  he  sat  in  the  light  of 
the  fire,  and  looking  sted- 
fastly    upon    him,    said, 
This  man  also  was  with 
him.  But  he  denied,  say- 57 
ing,  Woman.  I  know  him 
not.     And   after  a  little  58 
while  another  saw   him, 
and  said,  Thou   also  art 
one  of  them.     But  Peter 
said,     Man,     I    am    not. 
And  after  the   space   of  59 
about  one  hour  another 
confidently    affirmed, 
saying,   Of   a   truth    this 
man  also  was  with  him  : 
for  he  is  a  Galileean.   But  60 
Peter  said,  Man,  I  know 
not    what    thou    sayest. 
And  immediately,   while 


nal  than  that  of  the  Old  Version, 
by  the  fire. — Lookinrj  steadfastly 
iqion  him ;  indistinctly  recogniz- 
ing him  as  the  disciple  whom  she 
had  admitted  at  John's  request. 
(John  18:16,  17.) 

59.  He  is  a  Galilean;  they 
judged  from  some  peculiarity  of 
his  language.  The  Galilean  dia- 
lect having  some  marked  char- 
acteristics, which  distinguished 
ii  from  that  of  the  inhabitants 
of  J  udea. 


-23.  4. 


S.  LUKE. 


315 


he  yet  spake,  the  cock 
61  crew.  And  the  Lord 
turned,  and  looked  upon 
Peter.  And  Peter  re- 
membered the  word  of 
the  Lord,  how  that  he 
said  unto  him,  Before 
the  cock  crow  this  day, 
thou  shalt  deny  me  thrice. 
62 And  he  went  out,  and 
wept  bitterly. 

63  And  the  men  that  held 
1  Jesus  mocked  him,  and 

64  beat  him.  And  they 
blindfolded  him,  and 
asked  him,  saying,  Pro- 
phesy :    who  is   he   that 

65  struck  thee  ?  And  many 
other  things  spake  they 
against  him,  reviling  him. 

66  And  as  soon  as  it  was 
day,  the  assembly  of  the 
elders  of  the  people  was 
gathered  together,  both 
chief  priests  and  scribes  ; 
and  they  led  him  away 

67  into  their  council,  saying, 
If  thou  art  the  Christ, 
tell  us.  But  he  said  un- 
to them,  If  I  tell  you,  ye 

68  will  not  believe  :  and  if  I 

1  Gr.  Mm. 


63.  Mocked  him  ;  mocked  and 
ridiculed  his  alleged  claim  to  the 
character  of  king. 

66.  The  assembly  of  the  elders 
of  the  people;  i.  e.,  the  Sanhe- 
drim— the  great  Jewish  court. 

69.  But  from  henceforth;  not 
merely  hereafter.  He  clearly 
foresaw  that  his  death  was  near, 
and  declared  to  the  council  that 
their  putting  him  to  death  would 
simply  restore  him  again  to  the 
right  hand  of  God. 


ask  you,  ye  will  not  an- 
swer.    But  from  hence- 69 
forth    shall    the   Son   of 
man    be    seated    at    the 
right  hand  of  the  power 
of  God.      And  they  all  70 
said,  Art  thou  then  the 
Son  of    God?     And    he 
said  unto  them,  2Ye  say 
that  I  am.       And    they  71 
said,  What  further  need 
have  we  of  witness  ?  for 
we  ourselves  have  heard 
from  his  own  mouth. 

And    the    whole    com- 23 
pany   of  them  rose    up, 
and  brought  him  before 
Pilate.     And  they  began  2 
to    accuse    him,    saying, 
We  found  this  man  per- 
verting  our  nation,   and 
forbidding  to  give  tribute 
to  Caesar,  and  saying  that 
he   himself    is  'Christ  a 
king.     And  Pilate  asked  3 
him,    saying,    Art    thou 
the  King  of  the   Jews? 
And    he    answered    him 
and   said,    Thou    sayest. 
And  Pilate  said  unto  the  4 
chief  priests  and  the  mul- 

2  Or,  Tesayit,  because  lam. 

3  Or,  an  anointed  king 


CHAPTER  XXIII. 

2.  To  accuse  him.  They 
changed  the  accusation  now  that 
they  had  brought  him  before 
Pilate.  The  charge  before  their 
council  was  blasphemy;  now,  it 
is  disaffection  towards  the  Ro- 
man government. 

4.  I  find  no  fault,  &c.  The 
conversation  with  Jesus,  by 
which  Pilate  was  satisfied  of  his 
innocence,  is  given  in  detail, 
John  18:29-38. 


316 


S.  LUKE. 


23. 


titudes,  I  find  no  fault  in 

5  this  man.  But  they  were 
the  more  urgent,  saying, 
He  stirreth  up  the  peo- 
ple, teaching  throughout 
all  Judaea,  and  beginning 
from    Galilee    even   unto 

6  this  place.  But  when 
Pilate  heard  it,  he  asked 
whether  the  man  were  a 

7  Gfalilsean.  And  when  he 
knew  that  he  was  of 
Herod's  jurisdiction,  he 
sent  him  unto  Herod, 
who  himself  also  was  at 
Jerusalem  in  these  days. 

8  Now  when  Herod  saw 
Jesus,  he  was  exceeding 
glad :  for  he  was  of  a 
long  time  desirous  to  see 
him,  because  he  had 
heard  concerning  him ; 
and  lie  hoped  to  see  some 
'miracle    done     by    him. 

9  And  he  questioned  him 
in  many  words  ;  but  he 
answered    him    nothing. 

io  And  the  chief  priests  and 
the  scribes  stood,  vehe- 
mently    accusing      liim. 

11  And  Herod  with  his  sol- 
diers set  him  at  nought, 

1  Gr.  sign. 

2  Many  ancient  authorities  insert  ver. 


7.  Herod? 8  jurisdiction  ;  Herod 
Antipas,  son  of  old  King  Herod, 
■who  had  ordered  Jesus  to  be 
destroyed  in  infancy. 

8.  Had  heard  concerning  him. 
See  Matt.  14:  1. 

11.  Set  him  at  nought ;  mocked 
and  ridiculed  him. 

14.  That  perverteth  the  people, 
— from  their  allegiauce  to  the 
RoinaD  government. 


and  mocked  him,  and 
arraying  him  in  gorgeous 
apparel  sent  hi  in  back  to 
Pilate.  And  Herod  and  12 
Pilate  became  friends 
with  each  other  that  very 
day  :  for  before  they  were 
at  enmity  between  them- 
selves. 

And  Pilate    called  to- 13 
get  her   the  chief    priests 
and   the   rulers  and    the 
people,    and    said     unto 
them,    Ye  brought   unto  14 
me  this   man,  as  one  that 
perverteth     the     peojjle : 
and  behold,  I,  having  ex- 
amined him   before  you, 
found    no   fault   in    this 
man     touching      those 
things  whereof  ye  accuse 
him  :  no,  nor  yet  Herod  :  15 
for  he  sent  him  back  unto 
us  ;  and  behold,   nothing 
worthy    of     death     hath 
been   done    by    him.      1 16 
will     therefore     chastise 
him,    and    release   him.2 
But  they  cried  out  all  to- 13 
gether,      saying,      Away 
with  this   man,    and    re- 
lease unto  us  Barabbas  : 


17  Nbtv  he  must  needs  release  unto  them 
at  the  feast  one  prisoner.  Others  add  the 
same  words  after  ver.  19. 


15.  No,  nor  yet  Herod ;  though 
Herod  treated  him  with  indig- 
nity and  ridicule,  he  acquitted 
him  of  all  criminal  designs. — 
For  he  sent  him  lack  -unto  us; 
I  sent  you  to  him,  Avas  the  read- 
ing in  the  Old  Version ;  there  is 
good  manuscript  authority  for 
either,  and  both  statements  are 
true. 


tfttt    PARABf£ 


MIRACLE    AT    NATN« 


—23.  32. 


S.  LUKE. 


319 


19  one  who  for  a  certain 
insurrection  made  in  the 
city,  and  for  murder,  was 

20 cast  into  prison.  And 
Pilate  spake  unto  them 
again,  desiring  to  release 

21  Jesus  ;  but  they  shouted, 
saying,    Crucify,   crucify 

22  him.  And  he  said  unto 
them  the  third  time, 
Why,  what  evil  hath  this 
man  done  ?  I  have  found 
no  cause  of  death  in  him  : 
I  will  therefore  chastise 
him     and    release     him. 

23 But  they  were  .instant 
with  loud  voices,  asking 
that  he  might  be  cruci- 
fied.     And    their    voices 

24  prevailed.  And  Pilate 
gave  sentence  that  what 
they  asked  for  should  be 

25  done.  And  he  released 
him  that  for  insurrection 
and  murder  had  been  cast 
into  prison,  whom  they 
asked  for ;  but  Jesus  he 
delivered  up  to  their 
will. 

26  And  when  they  led  him 
away,  they  laid  hold  upon 


20.  Desiring  to  release  Jesus; 
he  was  not  merely,  as  represent- 
ed by  the  Old  Version,  willing 
to  do  so,  he  desired  to  do  so, 
but  hbv  had  not  the  courage  to 
act  upon  his  own  convictions 
against  the  clamors  of  the  mob. 

22.  1  will  therefore  chastise  him. 
This  proposal  to  subject  Jesus 
to  the  punishment  of  scourging 
was  intended  as  a  compromise. 
Pilate  did  not  consider  him  as 
really  deserving  of  any  punish - 
munt  at  all. 


in 


one  Simon  of  Cyrene, 
coming  from  the  country, 
and  laid  on  him  the  cross, 
to  bear  it  after  Jesus. 

And  there  followed  him  27 
a  great  multitude  of  the 
people,    and    of    women 
who    bewailed    and 
lamented  him.  But  Jesus  28 
turning  unto  them  said, 
Daughters  of  Jerusalem, 
weep    not    for    me,    but 
weep  for  yourselves,  and 
for  your   children.      For  29 
behold,  the  days  are  com- 
ing, in  which   they  shall 
say,  Blessed  are  the  bar- 
ren, and  the  wombs  that 
never      bare,      and     the 
breasts   that   never   gave 
suck.      Then    shall  they  30 
begin  to  say  to  the  moun- 
tains, Fall  on  us  ;  and  to 
the  hills,  Cover  us.     For  31 
if  they  do  these  things  in 
the  green  tree,  what  shall 
be  done  in  the  dry  ? 

And    there    were    also  32 
two   others,   malefactors, 
led  with  him  to  be  put  to 
death. 


25.  To  their  will;  not  to  their 
custody,  but  to  that  of  his  own 
soldiers,  to  be  dealt  with  accord- 
ing to  their  will. 

26.  Coming  from  the  country  ; 
that  is,  they  met  him  as.  they 
were  going  out  of  the  city.  At 
first  Jesus  bore  the  cross  him- 
self.  (John  19:17.) 

31.  In  the  dry.  Our  Saviour 
here  seems  to  refer  to  the  terri- 
ble calamities  which  were  to 
come  upon  the  Jewish  nation, 
at  the  approaching  siege  and  de- 
struction of  Jerusalem, 


320 


S.  LUKE. 


23.  33- 


33  And  when  they  <  came 
unto  the  place  which  is 
called  'The  skull,  there 
they  crucified  him,  and 
the  malefactors,  one  on 
the  right   hand  and   the 

34  other  on  the  left.  2And 
Jesus  said, Father,  forgive 
them  ;  for  they  know  not 
what  they  do.  And  part- 
ing his  garments  among 

35  them,  they  cast  lots.  And 
the  people  stood  behold- 
ing. And  the  rulers  also 
scoffed  at  him,  saying, 
He  saved  others  ;  let  him 
save  himself,  if  this  is  the 
Christ  of  God,  his  chosen. 

36  And  the  soldiers  also 
mocked  him,  coming  to 
him,  offering  him  vinegar, 

37  and  saying,  If  thou  art 
the  King  of  the  Jews,  save 

38  thyself.  And  there  was 
also  a  superscription  over 

him,     THIS    IS    THE    KING 
OF   THE   JEWS. 

89     And  one  of  the  male- 

1  coording  to  the  Latin,  Calvary, 
whicb  lias  the  same  meaning. 

2  Some  ancient  authorities  omit  And 
Jesus  said,  Father,  forgive  them;  for 
they  know  not  what  they  do. 

3  Some  ancient  authorities  read  into 


33.  The  shall;  the  word  Gol- 
gotha, Matt.  27:  33,  is  Hebrew, 
and  the  word  Calvary  is  an 
English  form  of  a  Latin  word, 
both  meaning  skull.  The  hill 
received  this  name,  perhaps, 
from  its  form,  perhaps,  because 
the  skulls  of  those  who  were 
executed  lay  about  ;  the  site  is 
not  known  with  certainty. 

35.  The  Christ  of  God,  his 
chosen;  God's  Messiah.  To 
them  it  doubtless  seemed  per- 
fectly conclusive  that  lie  could 
not  be  the  Mcsl.  ahj  else  he  would 


factors  which  were  hanged 
railed  on  him,  saying,  Art 
not  thou  the  Christ?  save 
thyself  and  us.     But  the  40 
other  answered,   and  re- 
buking   him    said,    Dost 
thou  not  even  fear  God, 
seeing    thou    art    in   the 
same  condemnation?  And4l 
we  indeed  justly  ;  for  we 
receive  the  due  reward  of 
our  deeds :  but  this  man 
hath  done  nothing  amiss. 
And  he  said,   Jesus,  re- 42 
member    me    when   thou 
comest  3in  thy  kingdom/ 
And  he  said   unto   him,  43 
Verily  I  say  unto   thee, 
To-day  shalt  thou  be  with 
me  in  Paradise. 

And  it  was  now  about  44 
the  sixth  hour,  and  a 
darkness  came  over  the 
whole  Mand  until  the 
ninth  hour,  5the  sun's  45 
light  failing:  and  the  veil 
of  the  "temple  was  rent  in 
the    midst.     7And    when  46 

thy  kingdom. 

4  Or,  earth 

5  Gr.  the  sun  failing. 

6  Or,  sanctuary 

7  Or,  And  Jesus,  crying  with  a  loud 
voice,  said 

have  been  miraculously  delivered 
from  their  hands. 

38.  This  inscription  was  writ- 
ten in  Hebrew  and  in  Latin  and 
in  Greek.     (John  19:  20.) 

39.  Art  not  thou  the  Christ; 
an  ironical  and  derisive  ques- 
tion. 

44.  Sixth  hour ;  noon. 

45.  The  sun's  light  failing ;  or 
the  sun  was  darlcened,  as  in  the 
Old  Version.  Some  manuscripts 
have  one  reading,  some  tho 
other.     The  cause   of  the  dark-  , 


hess  is  not  explained. 


—24.  1. 


S.  LUKE. 


321 


Jesus  had  cried  with  a 
loud  voice,  he  said, 
Father,  into  thy  hands  I 
commend  my  spirit :  and 
having  said  this,  he  gave 

47  up  the  ghost.  And  when 
the  centurion  saw  what 
was  done,  he  glorified 
God,  saying,  Certainly 
this  was  a  righteous  man. 

48  And  all  the  multitudes 
that  came  together  to  this 
sight,  when  they  beheld 
the  things  that  were  done, 
returned     smiting     their 

49  breasts.  And  all  his  ac- 
quaintance, and  the 
women  that  followed  with 
him  from  Galilee,  stood 
afar  off,  seeing  these 
things. 

50  And  behold,  a  man 
named  Joseph,  who  was 
a  councillor,  a  good  man 

51  and  a  righteous  (he  had 
not  consented  to  their 
counsel  and  deed),  a  man 

1  Gr.  began  to  dawn. 


of  Arimathsea,  a  city  of 
the  Jews,  who  was  look- 
ing  for  the  kingdom  of 
God  :  this  man    went   to  52 
Pilate,  and  asked  for  the 
body  of  Jesus.     And  he  53 
took  it  down,  and  wrapped 
it  in  a  linen  cloth,    and 
laid  him  in  a  tomb  that 
was  hewn  in  stone,  where 
never  man  had  yet  lain. 
And  it  was   the   day  of  54 
the  Preparation,  and  the 
sabbath   'drew  on.     And  55 
the   women,    which    had 
come    with    him    out   of 
Galilee,    followed    after, 
and    beheld     the     tomb, 
and  how  his    body   was 
laid.    And  they  returned,  56 
and  prepared  spices  and 
ointments. 

And  on  the  sabbath 
they  rested  according  to 
the  commandment. 

But  on  the  first  day  of  24 
the  week,  at  early  dawn, 


47.  The  centurion  ;  the  Roman 
officer  who  had  charge  of  the 
execution. 

48.  And  all  the  multitudes, 
&c.  It  appears  from  v.  27,  that 
a  large  portion  of  the  populaee 
regarded  Jesus  with  friendly- 
feelings,  and  strongly  deprecated 
these  proceedings.  They  who 
cried,  "  Crucify  him,  "  were 
probably  comparatively  few,  and 
were  instigated  to  their  hostility 
by  the  Jewish  leaders. 

50.  A  councillor ;  a  member 
of  the  Jewish  council  or  Sanhe- 
drim, mentioned  in  22  :  66. 

51.  Was  lookinq  for,  &c. ;  was 
interested  in  looking  for  its  ap- 
proach,  


54.  The  Preparation ;  that  is, 
for  the  Sabbath. 

55.  Mark  (15  :  40)  mentions 
their  names. 

56.  Prepared  spices  and  oint- 
ments ;  making  arrangements  in 
part  for  the  embalming  of  the 
body.  These  preparations  were 
not  completed  until  after  the 
Sabbath.     (Mark  16 :  1.) 

CHAPTER  XXIV. 

1.  They  came  unto  the  tomb. 
The  incidents  here  related  are 
very  different  from  those  re- 
corded by  Matthew  and  Mark, 
as  attending  the  visit  to  the 
sepulchre,  which  the  latter 
evangelists  describe,     Hence  it 


322 


S.   LUKE. 


24.  1 


they  came  unto  the  tomb, 
bringing  the  spices  which 

2  they  had  prepared.  And 
they  found  the  stone 
rolled    away      from    the 

3  tomb.  And  they  entered 
in,  and  found  not  the 
body  'of  the  Lord  Jesus. 

4  And  it  came  to  pass,  while 
they  were  perplexed 
thereabout,  behold,  two 
men    stood    by   them   in 

5  dazzling  apparel :  and  as 
they  were  affrighted,  and 
bowed  down  their  faces 
to  the  earth,  they  said 
unto  them,  Why  seek  ye 
2  the    living     among    the 

6 dead?  3He  is  not  here, 
but  is  risen :  remember 
how  he  spake  unto  3011 
when  he  was  yet  in  Gali- 

7  lee,  saying  that  the  Son 
of  man  must  be  delivered 
up  into  the  hands  of  sin- 
ful men,  and  be  crucified, 
and   the    third    day    rise 

8  again.       And     they      re- 

9  membered  his  words,  and 
returned  4from  the  tomb, 
and  told  all  these  things 
to  the  eleven,  and   to  all 

10  the  rest.     Now  they  were 


Mary 


Magdalene, 


and 


1  Some  ancient  authorities  omit  of  the 
Lord  Jesus. 

2  Gr.  him  that  liveth. 

3  Some  ancient  authorities  omit  He  is 
not  here,  but  is  risen. 

4  Some  ancient  authorities  omit  from 


has  been  supposed  that  this  "was 
a  different  party,  which  came  to 
the  sepulchre  after  Mary  Magda- 
lene had  gone  away. 

10.   Joanna.   She  is  mentioned, 
Luke    8  ;    3,    as    the    wife  of 


Joanna,  and  Mary  the 
mother  of  James  :  and  the 
other  women  with  them 
told  these  things  unto 
the  apostles.  And  these  11 
words  appeared  in  their 
sight  as  idle  talk  ;  and 
they  disbelieved  them. 
6But  Peter  arose,  and  ran  12 
unto  the  tomb ;  and 
stooping  and  looking  in, 
he  seeth  the  linen  cloths 
by  themselves ;  and  he 
'departed  to  his  home, 
wondering  at  that  which 
was  come  to  pass. 

And    behold,    two     of  13 
them    were    going     that 
very    day    to    a    village 
named    Emmaus,    which 
w^as   threescore    furlongs 
from     Jerusalem.       AndU 
they  communed  with  each 
other  of  all  these  things 
which    had     happened. 
And    it    came    to     pass,  15 
while     they     communed 
and  questioned  together, 
that  Jesus  himself   drew 
near,  and  went  with  them. 
But  their  eyes  were  hold- 16 
en  that  they  should  not 

And  he  said  17 
7 What  corn- 


know  him, 
unto   them, 


//,,  tomb. 

5  Some  ancient  authorities  omit  vc-r. 
12. 

6  Or,  departed,   wondering  with  him- 
self 

7  Gr.   What  word*  are  these  that  ye  «:- 
change  one  with  anotlu  r. 


Chuza,  Herod's  steward. 

17.  They  stood  still  looking  sad. 
The  words,  theij  stood  still,  are 
wanting  in  the  Old  Version,  and 
from  some  of  the  ancient  manu- 
scripts. 


24.  28. 


S.  LUKE. 


323 


munications  are  these 
that  ye  have  one  with 
another,  as  ye  walk  ?  And 
they   stood  still,  looking 

18  sad.  And  one  of  them, 
named  Cleopas,  answer- 
ing said  unto  him,  'Dost 
thou  alone  sojourn  in 
Jerusalem  and  not  know 
the  things  which  are  come 
to    pass    there    in   these 

19 days?  And  he  said  un- 
to them,  What  things  \ 
And  they  said  unto  him, 
The  things  concerning 
Jesus  of  Nazareth,  which 
was  a  prophet  mighty 
in  deed  and  word  before 
God  and    all     the    peo- 

20 pie:  and  how  the  chief 
priests  and  our  rulers 
delivered  him  up  to  be 
condemned  to  death,  and 

21  crucified  him.  But  we 
hoped  that  it  was  he 
which  should  redeem 
Israel.  Yea  and  beside 
all  this,  it  is  now  the  third 
day   since    these    things 

1  Or,  Dost  thou  sojourn  alone  in  Jeru- 


18.  Cleopas.  His  wife,  the 
sister  of  Mary,  the  mother  of 
Jesus,  is  mentioned  John  19:  25. 
— Dost  thou  alone  sojourn.  The 
meaning  is  as  in  the  Old  Ver- 
sion, Are  you  merely  a  sojourner 
or  stranger. 

21.  Should  redeem.  The  disci- 
ples, it  seems,  had,  to  this  time, 
no  other  idea  of  redemption, 
th.in  that  of  deliverance  from 
tneir  political  subjugation  to  the 
Roman  power. 

25.  0  foolish  men  ;  thoughtless 
men  :  the  word  is  different  from 
that  in  Matt  5:  22,  and  does  not 


came  to  pass.      Moreover  2% 
certain     women    of    our 
company  amazed  us,  hav- 
ing   been    early    at    the 
tomb  ;   and    when     they  23 
found  not  his  body,  they 
came,  saying,    that    they 
had  also  seen  a  vision  of 
angels,    which   said   that 
he  was  alive.     And     cer-  24 
tain   of   them   that   were 
with  us  went  to  the  tomb, 
and  found  it  even  so  as 
the  women  had  said :  but 
him  they  saw  not.      And 25 
he    said    unto    them,    0 
foolish  men,  and  slow  of 
heart    to   believe   2in    all 
that    the    prophets  have 
spoken  !    Behoved  it  not  26 
the  Christ  to  suffer   these 
things,  and  to  enter  into 
his  glory  ?  And  beginning  27 
from  Moses  and  from  all 
the    prophets,    he    inter- 
preted to  them  in  all  the 
scriptures  the  things  con- 
cerning    himself.       And  28 
they  drew  nigh  unto  the 

salem.  and  knowest  thou  not  the  things 
2  Or,  after 


imply  bitterness  or  contempt. 

26.  Behoved  it  not  the  Christ, 
&c.  ;  that  is,  was  it  not  so  pre- 
dicted concerning  him  ? 

27.  He  interpreted  to  them, 
&c.  He  explained  to  them  that 
the  kingdom  of  the  Messiah  was 
to  be  a  spiritual  one,  and  that* 
according  to  the  predictions 
referring  to  him,  he  was  to 
suffer  death  by  the  hands  of  his 
enemies.  —  Concerning  h  imself; 
that  is,  concerning  Christ.  He 
did  not  make  himself  personally 
known  to  them  until  afterwards, 
(v.  31,  32.) 


324 


S.  LUKE. 


24.  28— 


village,  whither  they  were 
going :  and  he  made  as 
though  he  would  go  fur- 
29ther.  And  they  con- 
strained him,  saying, 
Abide  with  us  :  for  it  is 
toward  evening,  and  the 
day  is  now  far  spent. 
And  he  went  in  to  abide 

30  with  them.  And  it  came 
to  pass,  when  he  had  sat 
down  with  them  to  meat, 
he  took  the  'bread,  and 
blessed    it,    and    brake, 

31  and  gave  to  them.  And 
their  eyes  were  opened, 
and  they  knew  him  ;  and 
he  vanished  out  of   their 

32 sight.  And  they  said 
one  to  another,  Was  not 
our  heart  burning  within 
us,  while  he  spake  to  us 
in  the  way,  while  he 
opened   to  us   the   scrip- 

33  tures  \  And  they  rose  up 
that  very  hour,  and  re- 
turned to  Jerusalem,  and 
found  the  eleven  gathered 
together,   and   them  that 

34  were  with  them,  saying, 
The  Lord  is  risen  indeed, 
and     hath     appeared    to 

30  Simon.  And  they  re- 
hearsed the  things  that 
happened  in  the  way, 
and  how  he  was  known  of 

1  Or.  loaf 

2  Some  ancient  authorities  omit  and 
saith  unto  them,  Peace  be  unto  you. 


34.  Saying  ;  that  is,  the  eleven 
were  saying. — Simon  ;  Peter. 

39.  See  my  hands  and  my  feet ; 
with  the  marks  of  the  wounds 
upon  them. 

44.    These  are  my  words;  this 


them  in  the   breaking  of 
the  bread. 

And     as     they    spake  36 
these  things,    he  himself 
stood    in    the    midst    of 
them,    2and     saith     unto 
them,  Peace  be  unto  you. 
But  they   were    terrified 37 
and  affrighted,  and  sup- 
posed that  they  beheld  a 
spirit.     And  he  said  un-38 
to    them,    Why    are   ye 
troubled?  and  wherefore 
do    reasonings    arise    in 
your    heart?       See     my  39 
hands  and  my  feet,  that 
it    is   I    myself:    handle 
me,  and  see  ;  for  a  spirit 
hath  not  flesh  and  bones, 
as  ye  behold  me  having. 
3And   when  he  had  said 40 
this,  he  shewed  them  his 
hands  and  his  feet.    And41 
while    they    still    disbe- 
lieved for  joy,  and  won- 
dered, he  said  unto  them, 
Have  ye  here  anything  to 
eat  %    And  they  gave  him  42 
a  piece  of  a  broiled  fish4. 
And  he  took  it,  and  did  43 
eat  before  them. 

And  he  said  unto  them,  44 
These      are     my     words 
which  I  spake  unto  you, 
while  I  was  yet  with  you, 
how  that  all  things  must 

3  Rome  ancient  authorities  omit  ver.  40. 
1  Many  ancient  authorities  add  and  a 
honeycomb. 


is  the  fulfilment  of  the  words. 
Jesus  had  often  predicted  these 
events,  but  the  disciples  either 
had  not  understood,  or  did  not 
believe  him, 


-24.  53. 


S.  LUKE. 


325 


needs  be  fulfilled,  which 
are  written  in  the  law  of 
Moses,  and  the  prophets, 
and  the  psalms,  concern- 
ed ing  me  Then  opened  he 
their  mind,  that  they 
might  understand  the 
46 scriptures;  and  he  said 
unto  them,  Thus  it  is 
written,  that  the  Christ 
should  suffer,  and  pise 
again  from  the  dead  the 

47  third  day  ;  and  that  re- 
pentance 'and  remission 
of  sins  should  be  preach- 
ed in  his  name  unto  all 
the    2nations,    beginning 

48  from  Jerusalem.  Ye  are 
witnesses  of  these  things. 

49  And  behold,  I  send  forth 

1  Some  ancient  authorities  read  unto. 

2  Or,  nations.    Beginning  from  Jeru- 
salem, ye  are  witnesses 


45.  The  Scrijrtures  ;  in  relation 
to  this  subject,  the  character 
and  coming  of  the  Messiah. 

50.  And  he  led  them  out ;  not 
at  this  time,  but  on  another 
occasion,    a    considerable    time 


the  promise  of  my  Father 
upon  you :  but  tarry  ye 
in  the  city,  until  ye  be 
clothed  with  power  from 
on  high. 

And  he  led  them  out  50 
until    they     were     over 
against  Bethany  :  and  he 
lifted  up  his  hands,  and 
blessed    them.      And    it  51 
came   to   pass,   while   he 
blessed  them,   he  parted 
from  them,  3and  was  car- 
ried up  into  heaven.  And  52 
they     Vorshipped    him, 
and  returned    to  Jerusa- 
lem with  great  joy:  and 53 
were   continually  in    the 
temple,  blessing  God. 


3  Some  ancient  authorities  omit  and 
was  carried  up  into  Jieaven. 

4  Some  ancient  authorities  omit  wor- 
shipped him,  and. 


afterwards  ;  for  Jesus  had  inter- 
views with  his  disciples  in  Gali- 
lee, and  continued  to  meet  them, 
from  time  to  time,  for  the  space 
of  forty  days  after  -his  resurrec- 
tion.    (Acts  1 ;  3.) 


THE    GOSPEL    ACCORDING    TO 

ST.    JOHN. 


Among  the  disciples  who  were  more  immediately  attendant  upou 
the  Saviour  during  the  continuance  of  his  ministry,  there  were 
three  who  appear  to  have  occupied  a  very  prominent  position — 
Peter,  James,  and  John.  They  were  all  Galileans.  James  and 
John  were  the  sons  of  Zebedee  and  Salome.  They  are  first  men- 
tioned Matt.  4 :  21,  wThere  is  contained  the  account  of  their  being 
called  to  leave  their  occupation  upon  the  Sea  of  Galilee,  and  at- 
tend upon  the  ministry  of  Jesus.  From  that  time,  they  are  very 
prominent  actors  in  the  events  which  take  place,  until  James  is 
put  to  death  by  Herod,  as  recorded  in  Acts  12: 1,  2.  From  this 
period,  John  also  disappears  from  the  sacred  history,  excepting 
that,  in  the  book  of  Revelation,  (1:9,)  he  alludes  to  himself  as 
then  residing,  in  exile,  in  the  Isle  of  Patmos.  This  is  a  small 
island  in  the  Egean  Sea,  nearly  opposite  to  Miletus.  A  tradition 
has  come  down  from  ancient  times,  that  he  spent  many  years  of 
his  life  in  Ephesus,  before  his  banishment,  and  that  he  after- 
wards returned  to  Ephesus,  where  he  died,  at  a  great  age.  It 
was  this  John  who  was  the  author  of  the  following  history. 

The  narrative  of  the  incidents  in  our  Saviour's  life,  and  the  record 
of  his  sayings,  which  John  has  given,  are  strikingly  different,  in 
the  genius  and  spirit  which  characterize  the  composition,  from 
those  of  the  other  three  Evangelists.  His  mind  was  of  a  very 
different  turn  from  theirs,  so  that  a  class  of  events  and  conver- 
sations which  they  have  passed  by,  seem  to  have  been  those 
which  most  interested  him.  And,  in  fact,  the  gentleness  of  his 
cast  of  character,  and  the  refinement  and  cultivation  of  his 
mind, — the  qualities  apparently,  which  endeared  him  to  the 
Saviour,  as  a  personal  companion, — have  made  him,  as  an  au- 
thor, the  general  favorite  among  readers  of  the  Bible,  in  every 
age. 


1      In   the   beginning  was  [was  with  God,    and   the 
the  Word,  and  the  Word   Word    was    God.       The  a 

CHAPTER  I.  language    unequivocally     estab- 

1,  2.     This    very    remarkable  '  lishes,  in  one  clause,  an  identity. 
[326] 


-1.  13 


S.  JOHN. 


327 


same  was  in  the  beginning 
8  with  God.  All  things 
were  made  'by  him  ;  and 
without  him  2was  not  any- 
thing made  that  hath  been 

4  made.  In  him  was  life  ; 
and  the  life  was  the  light 

5  of  men.  And  the  light 
shine th  in  the  darkness  ; 
and  the  darkness  "appre- 

6hended  it  not.  There 
came  a  man,  sent  from 
God,    whose    name    was 

7  John.  The  same  came 
for  witness,  that  he  might 
bear  witness  of  the  light, 
that    all    might    believe 

8  through  him.  He  was 
not  the  light,   but  came 

1  Or,  through 

2  Or,  was  not  anything  made.  That 
which  hath  been  made  was  life  in  him  ; 
and  the  life  &c. 

3  Or,  overcame.    See  ch.  xii.  35  (Gr.). 


between  the  existence  called  the 
Word  and  the  supreme  Jehovah; 
and  in  another,  it  as  clearly 
marks  a  contradistinction  be- 
tween them.  We  are  forced, 
therefore,  upon  the  alternative 
of  either  admitting  some  incom- 
prehensible distinction  in  the 
oneness  of  the  Godhead,  or  else 
peremptorily  rejecting  this  tes- 
timony. And  if  we  were  prepar- 
ed to  take  the  responsibility  of 
doing  the  latter  in  any  case,  we 
most  certainly  could  not  doit  in 
this,  relating,  as  it  does,  to  the 
nature,  and  to  the  personal  iden- 
tity, of  the  Supreme  Being — 
subjects  more  than  all  others  be- 
yond the  cognizance  and  com- 
prehension of  man. 

5.  And  the  light,  &c.  The 
meaning  is,  that  the  light  shone 
into  this  world  of  darkness  and 
sin,  but  the  world  would  not  re- 
ceive it. 

7.  Bear   witness  of  the  Light; 


that  he  might  bear  witness 
of  the  light.     "There  was  9 
the   true  light,  even  the 
light    which    lighteth 
"every  man,  coming  into 
the  world.    He  was  in  the  10 
world,  and  the  world  was 
made  'by   him,   and   the 
world  knew  him  not.    Hell 
came  unto  6his  own,  and 
they  that  were  his  own 
received  him  not.    But  as  12 
many  as  received  him,  to 
them  gave  he  the  right  to 
become  children  of  God, 
even  to  them  that  believe 
on  his  name  :  which  were  13 
7born,  not  of  8blood,  nor 
of   the  will  of   the  flesh, 

4  Or,  The  true  light,    which    lighteth 
every  man,  was  coming 

5  Or,  every  man  as  he  cometh 

6  Gr.  his  own  things. 

7  Or,  begotten  8  Gr .  bloods. 


announce    the    coming    of    the 
Light. 

9.  There  is  some  doubt  as  to 
the  proper  instruction  of  the 
original  here.  The  margin  gives 
the  meaning  more  clearly  than 
the  text.  John  says  that  John 
the  Baptist  was  not  the  light, 
but  only  a  witness  of  it,  that 
the  true  light  which  lighteth 
every  man  was  coming  into  the 
world  at  the  time  when  John 
began  his  ministry. 

11.  Unto  his  own;  unto  the 
world,  which  was  his  own. 

12.  To  them  gave  he  the  right 
to  become  children  of  God;  made 
them  the  children  of  God  ;  that 
is,  like  God  in  the  spirit  and 
temper  of  their  minds.  The 
word  here  rendered  right,  but  in 
the  Old  Version,  power,  signifies 
both  right  and  power,  and  is 
elsewhere  in  the  New  Version 
translated  authority. 

13.  Which  were  lorn  ;  that  is, 


338 


s.  joiin. 


1.  13— 


nor  of  the  will  of  man, 

14  but  of  God.  And  the 
Word  became  flesh,  and 
'dwelt  among  us  (and  we 
beheld  his  glory,  glory  as 
of  'the  only  begotten  from 
the  Father),  full  of  grace 

15  and  truth.  John  beareth 
witness  of  him,  and  crieth, 
saying,  3This  was  he  of 
whom  I  said,  He  that 
cometh  after  me  is  become 
before  me :     for  he  was 

16 'before  me.  For  of  his 
fulness  we  all   received, 

17  and  grace  for  grace.  For 
the    law  was    given  Bby 

1  Gr.  tabernacled. 

2  Or,  an  only  begotten  from  a  father 

3  borne  ancient  authorities  read  {this 
was  he  that  said). 


as  sons  of  God. — Not  of  blood, 
&c. ;  that  is,  not  by  nature,  but 
by  the  grace  of  God. 

14.  Became  flesh  ;  became 
man.  The  statement  here  made, 
taken  in  connection  with  what 
is  said  of  the  Wor,d  in  the  open- 
ing verses  of  the  chapter,  seems 
to  be  so  direct  and  unequivocal, 
that  the  doctrine  of  the  inhering 
of  a  divine  nature  in  the  person 
of  Jesus  Christ,  and  that  of  the 
inspiration  of  the  Word  of  God, 
must  be  received  or  rejected  to- 
gether. It  seems  impossible  to 
reject  the  one  without  renounc- 
ing the  other.  The  New  Version 
gives  the  meaning  of  the  paren- 
thetical sentence  better  than  the 
old  one.  The  glory  to  which 
the  apostle  refers,  is  that  of 
Christ's  character,  as  manifested 
in  his  life  of  self-sacrifice. 

15.  Is  become  before  me;  not 
merely  is  'preferred  before  me, 
but  really  is  superior  to  me, 
higher  than  I  am.  —  Ik  was  befvre 
me;  he  existed  before  me. 

18.  Hath   seen     God;    known 


Moses ;  grace  and  truth 
came  5by  Jesus  Christ. 
No  man  hath  seen  God  at  18 
any  time  ;  "the  only  be- 
gotten Son,  which  is  in 
the  bosom  of  the  Father, 
he  hath  declared  him. 

And  this  is  the  witness  19 
of  John,   when  the  Jews 
sent  unto  him  from  Jeru- 
salem priests  and  Levites 
to  ask  him,  Who  art  thou  \ 
And    ho    confessed,    and  20 
denied  not ;   and  he  con- 
fessed, T  am  not  the  Christ. 
And    they    asked    him,  21 
What    then?    Art    thou 


4  Gr.  first  in  regard  of  me. 

5  Or,  through 

(5  Many  very  ancient  authorities    read 
God  only  begotten. 


God. — In  the  bosom  of  the  Father; 
closely  conjoined  with  him. — 
Hath  declared  him;  made  him 
known  ;  revealed  him  to  man- 
kind. 

19.  The  witness  ;  the  testimo- 
ny- 

20.  Some  persons,  in  those 
days,  were  inclined  to  believe 
that  John  the  Baptist  was  himself 
the  Messiah.  This  is  intimated 
in  Luke  3:  15;  and  decisive  evi- 
dence Of  it  is  contained  in  the 
writings  of  the  early  Christians. 
It  was  to  meet  and  refute  this  er- 
ror, that  the  evangelist  thus  re- 
peatedly and  emphatically  ad- 
duces the  testimony  of  John  the 
Baptist  in  favor  of  Jesus.  (Comp. 
v.  8  and  15.) 

21.  I  am  not ;  that  is,  he  was 
not  Elias,  or  Elijah,  in  a  literal 
and  personal  sense.  The  Jews 
understood  the  prophecy,  Mai. 
4:5.  to  mean  that  Kli;«s  himself 
was  to  rise  from  the  dead,  and 
reappear  upon  earth;  whereas 
the  meaning  %vas,  that  a  new 
prophet  should  arise,  with  the 


— 1.  33. 


S.  JOilX. 


329 


Elijah?  And  he  saith,  I 
am  not.  Art  thou  the 
prophet?  And  he  an- 
22swered,  JSTo.  They  said 
therefore  unto  him,  Who 
art  thou  \  that  we  may 
give  an  answer  to  them 
that  sent  us.  Whatsayest 

23  thou  of  thyself  \  He  said, 
I  am  the  voice  of  one 
crying  in  the  wilderness, 
Make  straight  the  way  of 
the  Lord,  as  said  Isaiah 

24  the  prophet.  'And  they 
had  been  sent  from  the 

25 Pharisees.  And  they 
asked  him,  and  said  unto 
him,  Why  then  baptizest 
thou,  if  thou  art  not  the 
Christ,  neither  Elijah, 
neither     the     prophet  ? 

26  John  answered  them, 
saying,  I  baptize  2with 
water :  in  the  midst  of  you 
standeth    one    whom   ye 

27  know  not,   even  he  that 

1  Or,  And  certain  had  been  sent  from 
among  the  Pharisees. 

2  Or,  in 


bold  and  energetic  character  of 
Elijah,  as  is  expressed  by  the 
angel,  Luke  1:17.  —  The  prophet. 
It  is  not  certain  to  what  expecta- 
tion of  the  Jews  this  question 
refers.  From  Matt.  16 :  14,  it 
seems  that  the  reappearance  of 
Jeremiah  might  have  been  look- 
ed for  as  a  prelude  to  the  coming; 
of  Christ.  In  Deut.  18:15,  the 
coming  of  a  prophet  is  mention- 
ed ;  and  this  may  have  been  the 
prediction  referred  to  here. 

25.  Why  then  baptizest  thou, 
&c.  Baptism  seems  to  be  here 
spoken  of  as  a  customary  reli- 
gious rite,  which  any  distin- 
guished religious  teacher  might 


cometh  after  me,  the  lat- 
chet  of  whose  shoe  I  am 
not  worthy  to  unloose. 
These  things  were  done  in  28 

3  Bethany  beyond  Jordan, 
where  John  was  baptizing. 

On  the  morrow  he  seeth  29 
Jesus  coming  unto  him, 
and    saith,    Behold,    the 
Lamb    of    God,      which 

4  taketh  away  the  sin  of 
the  world  !  This  is  he  of  30 
whom  I  said,  After  me 
cometh  a  man  which  is 
become  before  me  :  for  he 
was  "before  me.  And  1 31 
knew  him  not ;  but  that 
he  should  be  made  mani- 
fest to  Israel,  for  this 
cause    came  I    baptizing 

2  with  water.  And  John  32 
bare  witness,  saying,  I 
have  beheld  the  Spirit 
descending  as  a  dove  out 
of  heaven ;  and  it  abode 
upon  him.     And  I  knew  33 

3  Many  ancient  authorities  read  Betha- 
barah,  some,  Betharabah. 

4  Or,  beareth  the  sin 

5  Gr.  first  in  regard  of  me. 


be  expected  to  perform. 

26.  Li  the  midst  of  you  standeth 
one;  that  is,  there  is  one  now 
living  among  you. 

2.>.  This  language  seems  un- 
equivocally to  represent  the  Re- 
deemer to  us  in  the  light  of  a 
great  sacrifice  offered  for  sin. 

30.  Of  whom  I  said  ;  as  stated 
in  v.  15. 

31.  I  leneio  him  not ;  that  is,  as 
the  Messiah.  It  is  evident,  from 
Matt.  3 :  14,  15,  that  Jesus  was 
personally  known  to  John  when 
he  came  to  be  baptized;  as,  in 
fact,  considering  the  relation 
subsisting  between  their  moth- 
ers, arising  out  of  the  circum- 


330 


s.  joiin. 


1.  33- 


him  not :  but  lie  that  sent 
me  to  baptize  '  with  water, 
he  said  unto  me,  Upon 
whomsoever  thou  shalt 
see  the  Spirit  descending, 
and  abiding  upon  him, 
the  same  is  he  that  baptiz- 
eth  2  with  the  Holy  Spirit. 

34  And  I  have  seen,  and 
have  borne  witness  that 
this  is  the  Son  of  Gfod. 

35  Again  on  the  morrow 
John  was  standing,   and 

36  two  of  his  disciples  ;  and 
he  looked  upon  Jesus  as 
he  walked,  and  saith, 
Behold,  the  Lamb  of  God  ! 

37  And  the  two  disciples 
heard  him  speak,  and 
they      followed      Jesus. 

38  And  Jesus  turned,  and 
beheld  them  following, 
and  saith  unto  them, 
What  seek  ye  ?  And  they 
said  unto  him,  Rabbi 
(which  is  to  say,  being 
interpreted,         2  Master), 

39  where  abides t  thou  ?  He 
saith  unto  them,  Come, 
and  ye  shall  see.  They 
came  therefore  and 
saw  where  he  abode ; 
and  they  abode  with  him 


1  Or,  in 

3  That  is,  Anointed. 


2  Or,  Teacher 


stances  related  by  Luke,  (1 :  & 
2:)  must  almost  necessarily  have 
been  the  case.  He  knew  him, 
however,  only  as  a  devout  and 
holy  man,  until  after  the  baptis- 
mal ceremony  was  performed ; 
when  it  was  revealed  to  him  that 
he  was  the  Messiah,  in  the 
manner  specified  in  the  two  fol- 
lowing verses. —  But  that,  &c. 
The   meaning  is,   that  he  knew 


that  day  :  it  was  about 
the  tenth  hour.  One  of 40 
the  two  that  heard  John 
speak,  and  followed  him, 
was  Andrew,  Simon 
Peter's  brother.  He  find- 41 
eth  first  his  own  brother 
Simon,  and  saith  unto 
him,  We  have  found  the 
Messiah  (which  is,  being 
interpreted,  'Christ).  He 
brought  him  unto  Jesus. 
Jesus  looked  upon  him,  42 
and  said,  Thou  art  Simon 
the  son  of  4John  :  thou 
shalt  be  called  Cephas 
(wrhich  is  by  interpre- 
tation 5Peter). 

On  the  morrow  he  was  43 
minded  to  go  forth  into 
Galilee,    and    he  findeth 
Philip :   and  Jesus   saith 
unto    him,     Follow    me. 
Now    Philip    wras     from  44 
Bethsaida,  of  the  city  of 
Andrew     and     Peter. 
Philip  findeth  Nathanael,  45 
and  saith  unto  him,  We 
have  found  him,  of  whom 
Moses  in  the  law,  and  the 
prophets,  did  write,  Jesus 
of  Nazareth,    the  son  of 
Joseph.     And  Nathanael46 

4  Gr.  Joanes :   called  in  Matt.  xvi.  17 
Jonah.  5  That  is,  Bock  or  Stone. 


only  that  the  Messiah,  was  about 
to  appear. 

39.  The  tenth  hour;  the  latter 
part  of  the  afternoon. 

43.  Into  Galilee,  where  he  had 
another  interview  with  Peter  and 
A iid rew.  and  called  them  to  be 
Ills  disciples,  as  related  Matt. 
4:18-20,  and  more  particularly 
Luke  5:1-11. 

46.     Nazareth  was  an  obscure 


—2.5. 


S.  JOHN. 


331 


said  unto  him,  Can  any 
good  tiling  come  out  of 
Nazareth  ?  Philip  saith 
unto  him,  Come  and  see. 

47  Jesus  saw  Nathanael 
coming  to  him,  and  saith 
of  him,  Behold,  an  Israel- 
ite indeed,  in  whom  is  no 

48 guile  !  Nathanael  saith 
unto  him,  Whence 
knowest  thou  me?  Jesus 
answered  and  said  unto 
him,  Before  Philip  called 
thee,  when  thou  wast 
under  the  fig  tree,  I  saw 

49  thee.  Nathanael  answered 
him,  Rabbi,  thou  art  the 
Son  of  God  ;  thou  art  King 

50  of  Israel.  Jesus  answered 
and  said  unto  him,  Be- 
cause I  said  unto  thee,  I 
saw  thee  underneath  the 


fig 


tree,  believest   thou  \ 


village  of  Galilee,  and  the  whole 
region  was  held  in  very  little 
esteem.  It  was  remote  from 
Jerusalem,  thinly  peopled, 
mounntainous,  and  wild;  and 
connected,  in  many  ways,  with 
the  various  Gentile  nations 
around  it. 

51.  What  Jesus  intended  by 
this  declaration,  and  when  and 
how  it  was  fulfilled,  is  not 
known.  Some  commentators 
regard  the  language  as  figura- 
tive, supposing  it  to  mean  only 
that  Nathanael  should  see  Jesus, 
in  various  circumstances  of  life, 
the  object  of  the  special  protec- 
tion of  Heaven.  This  does  not, 
however,  seem  to  be  a  very  nat- 
ural construction. 

CHAPTER  II. 

1.  Carta  of  Galilee;  not  far 
from  Capernaum. 

2.  Bidden:  invited. 


thou  shalt  see  greater 
things  than  these.  And  51 
he  saith  unto  him,  Verily, 
verily,  I  say  unto  you, 
Ye  shall  see  the  heaven 
opened,  and  the  angels  of 
God  ascending  and  de- 
scending upon  the  Son  of 
man. 

And  the  third  day  there  2 
was  a  marriage   in   Cana 
of  Galilee ;  and  the  mo- 
ther of  Jesus  was  there  ; 
and  Jesus  also  was  bid-  % 
den,  and  his  disciples,  to 
the  marriage.    And  when 3 
the  wine  failed,  the  mo- 
ther of  Jesus  saith  unto 
him,  They  have  no  wine. 
And  Jesus  saith  unto  her,  4 
Woman,  what  have  I  to 
do  with  thee  %  mine  hour 
is    not    yet    come.      His  5 


3.  When  the  wine  failed.  The 
deficiency  in  the  supply  indicated 
that  the  scene  of  the  occurrence 
was  in  humble  life;  and  yet, 
when  all  the  circumstances  of 
the  invitation  to  this  wedding 
are  considered,  they  show  that 
Mary's  condition  was  not  one  of 
absolute  poverty  and  destitution, 
as  is  sometimes  supposed. 

4.  Woman.  According  to  the 
usage  of  those  times,  this  was  a 
respectful  and  proper  mode 
of  address.  There  is  some 
difficulty  in  the  interpretation 
of  Christ's  language  here,  which 
seems  to  imply  a  refusal  and  yet 
evidently  was  not  understood  as 
a  refusal,  for  she  directed  the 
servants  to  do  his  bidding. 

5.  Whatsoever,  &c.  The  moth- 
er of  Jesus  appears  to  have  been 
in  expectation  of  some  extraor- 
dinary interposition  from  hev 
son  on  this  occasion;  but  what 


332 


S.   JOHH. 


2.5- 


mother  saith  unto  the 
servants,  Whatsoever  he 
saith    unto    you,    do    it. 

6  Now  there  were  six  water- 
pots  of  stone  set  there 
after  the  Jews'  manner  of 
purifying,  containing  two 
or   three    firkins    apiece. 

7  Jesus  saith  unto  them, 
Fill  the  waterpots  with 
water.  And  they  filled 
them    up    to    the    brim. 

8  And  he  saith  unto  them, 
Draw  out  now,  and  bear 
unto  the  'ruler  of  .  the 
feast.     And  they  bare  it. 

9  And  when  the  ruler  of  the 
feast  tasted  the  water 
2  now  become  wine,  and 
knew  not  whence  it  was 
(but  the  servants  which 
had     drawn    the    water 

iOknew),  the  ruler  of  the 
feast  calleth  the  bride- 
groom,   and    saith    unto 

1  Or,  steward 


were  the  particular  grounds  of 
this  expectation  does  not  appear, 
for  no  previous  instance  of  the 
exercise  of  his  miraculous  powers 
had  occurred. 

6.  After  the  Jews'  manner,  &c. 
The  ceremonial  ablutions  en- 
joined by  Jewish  laws  and 
usages,  required,  in  an  entertain- 
ment t<*  which  many  guests  were 
invited,  a  large  quantity  of 
water.  These  vases  seem  to  have 
been  used  as  reservoirs,  furnish- 
ing, when  filled,  a  sufficient  sup- 
ply at  hand.  Clauses  of  expla- 
nation, like  this,  occurring  fre- 
quently in  John's  Gospel,  corro- 
borate the  supposition  that  it 
was  written,  or  at  least  intended 
to  be  read,  beyond  the  limits  of 
Judea. 


him,  Every  man  setteth  • 
on  first  the  good  wine ; 
and  when  men  have  drunk 
freely,  then  that  which  is 
worse :  thou  hast  kept  the 
good  wine  until  now. 
This  beginning  of  his  11 
signs  did  Jesus  in  Cana  of 
Galilee,  and  manifested 
his  glory  ;  and  his  dis- 
ciples believed  on  him. 

After  this  he  went  down  12 
to  Capernaum,  he,  and  his 
mother,  and  his  brethren, 
and  his  disciples :  and 
there  they  abode  not 
many  days. 

And  the  passover  of  the  13 
Jews  was  at  hand,  and 
Jesus  wrent  up  to  Jeru- 
salem. And  he  found  in  14 
the  temple  those  that  sold 
oxen  and  sheep  and  doves, 
and  the  changers  of  money 
sitting:   and  he  made  a  15 

2  Or,  that  it  had  become 


8.  The  ruler  of the  feast ;  the 
person  who  presided  at  the 
table. 

10.  Have  druixk  freely  ;  so  that 
the  taste  is  less  critical. 

12.  Capernaum;  a  large  town 
upon  the  shores  of  the  Lake  of 
Galilee. — JSti  brethren.  This  ex- 
pression is  used  to  designate 
some  near  relatives  of  Jesus,  par- 
ticularly James  the  Less  and 
Joses. 

14.  Lithe  temple  ;  in  one  of  the 
courts,  or  outer  enclosures  of  the 
temple.  The  oxen,  sheep,  and 
doves,  were  for  sacrifices.  The 
changers  of  money  were  men 
who  furnished  the  kind  of  coin 
necessary  for  offerings.  (Ex. 
30:13.) 

15.  A  scourge  of  cords;   as  an 


^2.  25. 


S.   JOHK 


333 


scourge  of  cords,  and  cast 
all  out  of  the  temple,  both 
the  sheep  and  the  oxen  ; 
and  he  poured  out  the 
changers'  money,  and 
overthrew    their    tables ; 

16  and  to  them  that  sold  the 
doves  he  said,  Take  these 
things  hence ;  make  not 
my  Father's  house  a 
house    o  f    merchandise. 

17  His  disciples  remembered 
that  it  was  written,  The 
zeal  of  thine  house  shall 

18  eat  me  up.  The  Jews 
therefore  answered  and 
said  unto  him,  What  sign 
shewest  thou  unto  us, 
seeing    that    thou    doest 

19  these  things  ?  Jesus  an- 
swered and  said  unto 
them,  Destroy  this  tem- 
ple, and  in  three  days  I 

20  will  raise  i t  up ,    The  Jews 

1  Or,  sanctuary 

emblem,  not  an  instrument,  of 
authority.  Such  a  scourge,  as  a 
weapon  of  offence  against  num- 
bers, would  be  useless;  so  that 
the  buyers  and  sellers  are  to  be 
understood  as  yielding,  not  to 
force,  but  to  the  authority  which 
Jesus  assumed  as  a  prophet — an 
authority  always  held  by  the 
Jews  in  the  highest  veneration. 

16.  An  expulsion  of  the  buy- 
ers and  sellers  from  the  temple, 
very  similar  to  this,  is  described 
by  the  other  evangelists  as  tak- 
ing place  near  the  close  of 
our  Saviour's  ministry.  (Matt. 
21:12.  Luke  19:45,  46.)  It  is 
not  quite  certain  whether  Jesus 
performed  this  work  twice,  or 
whether  this  is  the  same  transac- 
tion, related,  as  is  often  the  case 
in  St.  John's  history,  out  of  the 


therefore  said,  Forty  and 
six  years  was  this  '  temple 
in  building,  and  wilt  thou 
raise  it  up  in  three  days  ? 
But  he  spake  of  the  21 
1  temple  of  his  body. 
When  therefore  he  was  22 
raised  from  the  dead,  his 
disciples  remembered  that 
he  spake  this  ;  and  they 
believed  the  scripture, 
and  the  word  which  Jesus 
had  said. 

Now  when  he  was  in  23 
Jerusalem   at    the    pass- 
over,    during    the    feast, 
many    believed    on    his 
name,  beholding  his  signs 
which  he  did.    But  Jesus  24 
did  not  trust  himself  unto 
them,  for  that  he  knew 
all  men,  and  because  he  25 
needed  not  that  any  one 
should  bear  witness  con- 


order  of  time. 

\Y .  Shall  eat  me  up  ;  consume 
me;  meaning  that  he  was  wholly 
absorbed  in  zeal  for  the  honor  of 
the  house  of  God. 

18.  What  sign  ;  what  proof 
that  you  are  entitled  to  the 
authority  of  a  prophet,  which 
you  assume. 

20.  Some  have  supposed  that 
Jesus  indicated  by  a  gesture 
that  he  referred  to  his  own  body, 
and  that  the  Jews  wilfully  per- 
verted his  meaning.  But  this 
is  a  conjecture  which,  instead  of 
improving,  destroys  the  force 
and  beauty  of  the  reply.  It 
was  undoubtedly  intended  as  an 
enigma  which  time  was  to  ex- 
plain ;  for  it  is  clear,  from  v.  22, 
that  even  his  disciples  did  not, 
understand  him0 


334 


S.   JOHN. 


2.  25— 


cerning  '  man  ;  for  he 
himself  knew  what  was 
in  man. 
3  Now  there  was  a  man 
of  the  Pharisees,  named 
Nicodemus,  a  ruler  of  the 

2  Jews:  the  same  came  un- 
to him  by  night,  and  said 
to  him,  Rabbi,  we  know 
that  thou  art  a  teacher 
come  from  Grod  :  for  no 
man  can  do  these  signs 
that   thou   doest,    except 

3  Gfod  be  with  him.  Jesus 
answered  and  said  unto 
him,  Verily,  verily,  I  say 
unto  thee,  Except  a  man 
be  born  2anew,  he  cannot 
see  the  kingdom  of  God. 

4  Nicodemus  saith  unto 
him,  How  can  a  man  be 


1  Or,  a  man  ;  for. . . the  man 

2  Or,  from  above 


CHAPTER    III. 

2.  By  night ;  secretly,  for  fear 
of  his  associates  and  friends. 

3!  Jesus  answered,  &c.  There 
is  no  apparent  connection  be- 
tween the  reply  of  Jesus  and 
the  words  of  Nicodemus.  Un- 
doubtedly much  of  the  conver- 
sation was  omitted. — Be  born 
anew;  altogether  and  entirely 
changed  in  the  temper  and  dis- 
position of  the  mind. 

4.  How  can  a  man,  &c.  We 
are  not  to  suppose  that  Nicode- 
mus seriously  understood  our 
Lord  as  using  the  language  in 
its  literal  signification  ;  but,  not 
knowing  precisely  what  he  did 
intend,  he  employs  these  ex- 
pressions as  an  emphatic  mode 
of  asking  an  explanation.  In 
fact,  the  Saviour's  reply,  seems 
to  indicate,  not  so  much  that 
Nicodemus  misunderstood  what 
he  muiut  to  say,  as  that  he  "was 


born  when  he  is  old  ?  can 
he  enter  a  second  time 
into  his  mother's  womb, 
and  be  born?  Jesus  an- 5 
s  we  red,  Verily,  verily, 
I  say  unto  thee,  Except  a 
man  be  born  of  water  and 
the  Spirit,  he  cannot  en- 
ter into  the  kingdom  of 
God.  That  which  is  borne 
of  the  flesh  is  flesh  ;  and 
that  which  is  born  of  the 
Spirit  is  spirit.  Marvel  7 
not  that  I  said  unto  thee, 
Ye  must  be  born  'anew. 
3The  wind  bloweth  where  8 
it  listeth,  and  thou  near- 
est the  voice  thereof,  but 
knowest  not  whence  it 
cometh,  and  whither  it 
goeth  :    so   is   every   one 

3  Or,  The  Spirit  breatheth 


surprised  at  its  extraordinary  im- 
port. 

5.  Of  water  and  the  Spirit. 
Water  is  emblematical  of  the 
public  profession  of  repentance, 
and  the  Spirit  is  the  agent  that 
produces  the  inward  change. 
The  meaning,  therefore,  is,  that 
an  entire  change  in  the  spiritual 
condition  of  the  soul  must  be 
openly  avowed  and  truly  expe- 
rienced, to  fit  the  sinner  for  the 
kingdom  of  heaven. 

6.  The  meaning  seems  to  be, 
that  the  qualities  which  are  in- 
herited by  natural  birth  are 
earthly  and  sensual,  and  that 
nothing  less  than  a  great  change, 
to  lie  wrought  only  by  the  Holy 
Spirit,  will  make  man  heavenly- 
minded  and  pure. 

8.  Wiere  it  listeth;  where  it 
will. —  Thou  hearest,  &c. ;  that  is, 
we  see  the  effect  produced,  but 
w  cannot  understand  the  op- 
eration of  the  cause. 


—3.  19. 


S.  JOHN. 


335 


that  is  born  of  the  Spirit. 

9  Nicodemus  answered  and 
said  nnto   him,  How  can 

10  these  things  be  \  Jesus 
answered  and  said  unto 
him,  Art  thou  the  teacher 
of  Israel,  and  understand- 

n  est  not  these  things  %  Ye  li- 
ly, verily,  I  say  unto 
thee,  We  speak  that  we 
do  know,  and  bear  witness 
of  that  we  have  seen  ;  and 
ye   receive   not   our   wit- 

12  ness.  If  I  told  you  earth- 
ly things,  and  ye  believe 
not,  how  shall  ye  believe, 
if  I    tell    you    heavenly 

13  things  ?  And  no  man  hath 
ascended  into  heaven, 
but  he  that  descended 
out  of  heaven,  even  the 
Son  of  man,  'which  is  in 

14  heaven.  And  as  Moses 
lifted  up   the  serpent  in 

1  Many  ancient  authorities  omit  which 
is  in  heaven. 


10.  He  ought  to  have  known 
them,  for  the  power  of  God,  in 
respect  to  the  renewal  of  the 
heart,  is  often  recognized  in  the 
Old  Testament,  especially  in  the 
book  of  Psalms. 

14.  Be  lifted  up..  It  is  uncer- 
tain whether  the  meaning  is 
exalted  in  honor,  as  expressed 
Matt.  28:18,  or  whether  the 
reference  is  to  his  being  raised 
upon  the  cross  in  ignominy,  as 
in  John  12:32-34. 

15.  The  reading  of  the  margin 
is  that  of  the  Old  Version.  There 
is  really  very  little  difference  in 
the  spiritual  significance  of  the 
two,  since  it  is  by  believing  in 
Christ  that  we  have  life  in  and 
through  Christ. 

16.  With  the  fifteenth  verse 
appears  to  end  on:  Saviour's 
conversation    with  ^sicodemus; 


the    wilderness,    even   so 
must  the  Son  of   man  be 
lifted  up  :  that  whosoever  15 
2believeth    may    in    him 
have  eternal  life. 

For  God  so  loved  the  16 
world,  that  he  gave   his 
only  begotten   Son,  that 
whosoever    believe  th   on 
him   should  not    perish, 
but  have  eternal  life.  For  17 
God  sent  not  the  Son  into 
the  world    to  judge   the 
world  ;  but  that  the  world 
should  be  saved  through 
him.     He  that  believe  this 
on  him  is  not  judged  :  he 
that  believeth    not  hath 
been  judged  already,  be- 
cause he  hath  not  believed 
on  the  name  of  the  only 
begotten  Son  of  God.  And  19 
this  is  the  judgment,  that 
the  light  is  come  into  the 

2  Or,  believeth  in  him  may  have 


the  remarks  which  follow,  to  v. 
21,  inclusive,  being  probably 
the  comments  made  by  John 
upon  the  conversation  ;  for  they 
resemble  very  much,  both  in 
sentiment  and  diction,  the  com- 
position of  the  evangelist,  while 
they  are  unlike  the  sayings  of 
the  Saviour.  Other  similar  cases 
of  this  character  hereafter  occur. 
For  evidence  of  the  effect  which 
this  conversation,  and  the  Sa- 
viour's ministry  in  general,  pro- 
duced on  Nicodemus,  see  John 
7:50,  51.     19:39. 

19.  The  judgment ;  the  ground 
upon  which  they  are  judged. 
Judgment  here  is  equivalent  to 
adverse  judgment,  or,  as  in  the 
Old  Version,  condemnation.  Com- 
pare verses  19 :  20,  21  with  1 :  1- 
14,  for  evidence  that  these  are 
the  remarks   of  the   evangelist, 

ar,A    not  of  JfSllS. 


S3G 


S.   JOHN. 


3.  19— 


world,  and  men  loved  the 
darkness  rather  than  the 
light ;     for    their    works 

20  were  evil.  For  every  one 
that  'doeth  ill  hateth  the 
light,  and  cometh  not  to 
the  light,  lest  his   works 

21  should  be  "reproved.  But 
lie  that  doeth  the  truth 
cometh  to  the  light,  that 
his  works  may  be  made 
manifest,  3that  they  have 
been  wrought  in  God. 

22  After  these  things  came 
Jesus  and  his  disciples 
into  the  land  of  JudaBa  ; 
and  there  he  tarried  with 

S3  them,  and  baptized.  And 
John  also  was  baptizing 
in  iEnon  near  to  Salim, 
because  there  4  was  much 
water  there :  and  they 
came,  and  were  baptized. 

24  For  John    was   not    yet 

25  cast  into  prison.      There 

1  Or,  practiseth 

2  Oi,  convicted 

22.  From  ch.  4:2,  it  appears 
that  Jesus  himself  did  not  ad- 
minister the  rite  of  baptism. 

24.  For  John.  was  not  yet  cast 
into  prison.  From  the  first  three 
Evangelists  one  would  naturally 
conclude  that  our  Lord's  public 
ministry  only  began  after  the 
Baptist's  imprisonment.  But 
here,  about  six  months,  prob- 
ably, after  our  Lord  had  entered 
upon  bis  public  ministry,  we 
find  the  Baptist  still  :it  his  work 
of  preaching  and  baptizing. 
How  much  longer  this  contin- 
ued cannot  be  determined  with 
certainty;  but  probably  not  very 
long.  For  the  great  importance 
of  this  little  verse  for  the  right 
harmonizing  of  the  Gospels,  and 


arose  therefore  a  ques- 
tioning on  the  part  of 
John's  disciples  with  a 
Jew  about  purifying. 
And  they  came  unto  26 
John,  and  said  to  him, 
Rabbi,  he  that  was  with 
thee  beyond  Jordan,  to 
whom  thou  hast  borne 
witness,  behold,  the  same 
baptizeth,  and  all  men 
come  to  him.  John  an- 27 
swered,  and  said,  A  man 
can  receive  nothing,  ex- 
cept it  have  been  given 
him  from  heaven.  Ye 28 
yourselves  bear  me  wit- 
ness, that  I  said,  I  am 
not  the  Christ,  but,  that 
I  am  sent  before  him. 
He  that  hath  the  bride  29 
is  the  bridegroom:  but 
the  friend  of  the  bride- 
groom, which  standeth 
and  heareth  him,rejoiceth 


3  Or,  because 

4  Gr.  were  many  icaten 


determining  the  probable  dura- 
tion of  our  Lord's  ministry,  see 
on  Matt.  iv.  12. 

26.  They  expected  to  have  ex- 
cited a  feeling  of  displeasure  in 
the  mind  of  John,  that  Jesus, 
who  had  been  among  his  disci- 
ples, and  was  baptized  by  him, 
and  indebted  to  him  for  a  public 
testimonial  in  his  favor,  should 
now  be  advancing  beyond  John 
in  popular  regard. 

29.  This  my  joy  •  that  is,  the 
joy  of  the  friend  of  the  bride- 
groom. John  means  to  say  that 
he  rejoiced  in  the  success  and 
celebrity  of  the  Saviour's  min- 
istry, instead  of  regarding  it,  as 
his  disciples  had  anticipated, 
with  envy  and  chagrin. 


-4. 1. 


S.   JOHN. 


337 


greatly  because  of  the 
bridegroom's  voice:  this 
my   joy  therefore  is  ful- 

30  filled.  He  must  increase, 
but  I  must  decrease. 

31  He  that  cometh  from 
above  is  above  all :  he 
that  is  of  the  earth  is  of 
the  earth,  and  of  the 
earth  he  speaketh :  1  he 
that  cometh  from  heaven 

32  is  above  all.  What  he 
hath  seen  and  heard,  of 
that  he  beareth  witness ; 
and  no  man  receiveth  his 

J3  witness.  He  that  hath 
received  his  witness  hath 
set  his  seal  to  this,  that 

1  Some    ancient   authorities    read   he 
that  cometh  from  heaven  beareth  witness 


31.  It  has  been  considered 
uncertain  whether  the  words 
which  follow,  to  the  end  of  the 
chapter,  are  a  continuation  of 
the  conversation  of  John  the 
Baptist,  or  the  remarks  of  St. 
John,  the  author  of  this  Gospel. 
On  the  one  hand,  there  is  noth- 
ing to  mark  a  transition ;  but, 
then,  on  the  other  hand,  the  re- 
maining verses  exhibit  striking- 
ly the  style  and  mode  of  expres- 
sion characteristic  of  the  evan- 
gelist. It  is,  perhaps,  most 
probable  that  they  are  intended 
to  represent  the  general  senti- 
ments of  the  speaker,  but  clothed 
in  language  by  the  writer, — and 
thus  exhibiting  the  peculiarities 
of  his  diction. — He  that  is  of  the 
earth,  is  of  the  earth.  This  seems 
like  a  tautological  expression; 
the  meaning,  however,  is  not,  as 
in  the  Old  Version,  that  every 
man  who  comes  from  the  earth  is 
earthly  in  his  nature,  but  that, 
since  John  the  Baptist  was  earth- 
born  he  could  speak  only  of 
that  which  an  earthly  experience 


God    is    true.       For    he  34 
whom    God      hath    sent 
speaketh    the    words    of 
God  :  for  he  giveth   not 
the   Spirit    by    measure. 
The    Father    loveth    the  35 
Son,  and  hath  given  all 
tilings  into  his  hand.    He  36 
that  belie veth  on  the  Son 
hath  eternal  life  ;  but  he 
that    2obeyeth     not    the 
Son  shall    not    see    life, 
but   the    wrath    of    God 
abideth  on  him. 

When     therefore     the  4 
Lord  knew  how  that  the 
Pharisees  had  heard  that 
Jesus   was    making    and 

of  what  he  hath  seen  and  heard. 
2  Or,  believeth  not. 


taught  him,  while  Christ,  being 
incarnate,  descended  from  heav- 
en, could  speak  directly  of  spir- 
itual things,  which  transcend  all 
human  aud  earthly  experience. 

32.  And  no  man  receiveth,  &c. ; 
a  remark  more  likely  to  be  made 
by  John  the  evangelist,  when 
writing  his  history  long  after 
our  Saviour's  death,  and  when 
he  had  been  so  decidedly  reject- 
ed by  the  Jews,  than  by  John 
the  Baptist,  just  at  the  com- 
mencement of  his  ministry,  when, 
as  it  is  expressed  in  v.  26,  all 
men  were  coming  unto  him. 

34.  By  measure ;  the  words 
unto  him  were  added  by  the 
translators  in  the  Old  Version, 
but  they  weaken  the  sense  of  the 
original.  The  meaning  is  that 
God  always  gives  in  abundance. 
Compare  Eph.  3 :  20. 

CHAPTER  IV. 

1.  How  that  the  Pharisees  had 
heard,  &c. ;  and  were  conse- 
quently beginning  to  manifest 
feelings  of  envy  and  opposition. 


338 


S.  JOHN. 


4.  1— 


baptizing  more   disciples 

2  than  John  (although 
Jesus  himself  baptized 
not,    but    his    disciples), 

3  he  left  Judaea,  and  de- 
parted again  into  Galilee. 

4  And  he  must  needs  pass 

5  through  Samaria.  So  he 
cometh  to  a  city  of  Sa- 
maria, called  Sy char, near 
to  the  parcel  of  ground 
that   Jacob    gave  to    his 

6 son  Joseph:  and  Jacob's 

1  well  was  there.  Jesus 
therefore,  being  wearied 
with     his      journey,    sat 

2  thus  by  the  '  well.  It 
was  about  the  sixth  hour. 

1  Gr.  spring  :  and  bo  in  ver.  14 ;  but 
not  in  ver.  11,  12. 

2  Or,  as  he  was 

3.  Into  Galilee ;  as  a  place  of 
greater  retirement  and  safety.     \ 

4.  Samaria;  a  country  lying 
between  Judea  and  Galilee. 

6.  JacoVs  well.  This  well  is 
not  mentioned  in  the  Old  Testa- 
ment, but  its  memory  has  been 
preserved  from  the  time  of  our 
Saviour  to  the  present  day.  It 
is  an  object  of  great  interest  to 
travellers  in  Palestine.  It  is 
near  the  foot  of  Mount  Gerizim, 
on  the  great  road  from  Jerusa- 
lem to  Galilee.  The  city  of 
Sychar,  called,  in  the  Old  Testa- 
ment, Shechem,  afterwards,  by 
the  Romans,  Neapolis,  and  now 
Nabulus,  lies  about  half  an  hour's 
walk  from  the  well,  by  a  road 
passing  westerly  up  a  narrow 
valley  between  Gerizim  and 
Ebal.  At  the  foot  of  the  moun- 
tain, east  of  the  well,  there  ex- 
tends, for  miles,  a  very  fertile 
plain,  whose  harvests  may  have 
suggested  the  image  in  v.  35. 
The  lower  part  of  the  well  is 
excavated  in  the  solid  rock,   the 


There   cometh    a  woman  7 
of  Samaria  to  draw  water : 
Jesus     saith    unto     her, 
Give  me  to   drink.     For  8 
his    disciples   were  gone 
away  into  the  city  to  buy 
food.       The      Samaritan  9 
woman     therefore     saith 
unto  him,  How  is  it  that 
thou,  being  a  Jew,  askest 
drink  of  me,  which  am  a 
Samaritan  woman  %  (3  For 
Jews    have    no    dealings 
with  Samaritans.)     Jesus  10 
answered  and   said  unto 
her,  If  thou  knewest  the 
gift   of  God,  and  who  it 
is  that  saith  to  thee,  Give 

3  Some  ancient  authorities  omit  For 
Jews  have  no  dealings  with  Samaritans. 


mouth  being  covered  with  a 
vaulted  chamber  of  solid  mason- 
ry. Some  hundred  years  after 
Christ,  as  if  fearing  that  the 
place  might  be  forgotten,  the 
Christians  built  a  monumental 
church  over  the  spot,  to  per- 
petuate its  memory.  The  church 
has  long  since  crumbled  away 
and  disappeared;  but  the  simple 
subterranean  architecture,  which 
it  was  intended  to  commem- 
orate, remains  apparently  un- 
changed.—  Thus;  therefore,  on 
that  account.  —  The  sixth  hour ; 
noon. 

8.  Food, — intending  to  eat  it 
at  the  well  in  the  open  air. 

9.  No  dealings;  no  friendly 
dealings,  of  the  nature  of  social 
intercourse.  There  was  a  bitter 
religious  controversy  between 
them,  as  specified  in  v.  20. 

10.  The  gift  of  God  ;  which 
she  was  then  receiving  ;  that  is, 
the  favor  bestowed  upon  her  in 
granting  her  this  interview. 


4.  22. 


S.  JOHN. 


339 


nie  ^o  drink;  thou 
wouldest  have  asked  of 
him,  and  he  would  have 
given   thee  living  water. 

11  The  woman  saith  unto 
him,  'Sir,  thou  hast  no- 
thing to  draw  with,  and 
the  well  is  deep :  from 
whence   then    hast   thou 

12  that  living  water  ?  Art 
thou  greater  than  our  fa- 
ther Jacob,  which  gave 
us  the  well,  and  drank 
thereof  himself,  and  his 
sons,      and    his     cattle? 

13  Jesus  answered  and  said 
unto  her,  Every  one  that 
drinketh   of    this    water 

14  shall  thirst  again :  but 
whosoever  drinketh  of 
the  water  that  I  shall  give 
him  shall  never  thirst ; 
but  the  water  that  I  shall 
give  him  shall  become  in 
him  a  well  of  water 
springing  up  unto  eternal 

15  life.  The  woman  saith 
unto  him,  Sir,  give  me 
this  water,   that  I  thirst 

(    1  Or,  Lord 

14.  A  well  of  icater,  springing 
Tip,  &c.  ;  that  is,  a  fountain  of 
perpetual  life,  peace,  and  happi- 
ness. 

15.  All  the  way  hither ;  the 
wells  in  Palestine  are  often  quite 
a  distance  from  the  village,  and 
the  painful  and  burdensome  duty 
of  going  out  to  the  well,  and 
bringing  back  the  water,  is  de- 
volved upon  the  women  as  a 
part  of  their  household  work. 

19.  Her  faith  rested  on  some- 
what insufficient  grounds, — as 
there  are  many  modes  by  which 
a  stranger  might   have   become 


hot,  neither  come  all  the 
way  hitherto  draw.  Jesusio 
saith  unto  her,   Go,  call 
thy  husband,   and  como 
hither.     The  woman  an- 17 
swered  and  said  unto  him, 
I  have  no  husband.  Jesus 
saith      unto    her,    Thou 
saidst    well,   I    have    no 
husband:   for  thou  hastis 
had  five   husbands;   and 
ho  whom  thou  now  hasfc 
is  not  thy  husband  :  this 
hast  thou  said  truly.  The  19 
woman  saith    unto  him, 
1  Sir,  I  perceivo  that  thou 
art  a  project.     Our  fa- 20 
thors  worshipped  in  this 
mountain ;    and    ye  say, 
that  in  Jerusalem  is  the 
place  where    men  ought 
to  worship.    Jesus  saith  21 
unto    her,    Woman,    be- 
lieve me,  the  hour  comet h, 
when      neither    in    this 
mountain,  nor  in  Jerusa- 
lem, shall  ye  worship  the 
Father.     Ye  worship  that  23 
which  ye  know  not ;  we 


accidentally  acquainted  with  the 
circumstances  of  her  life.  It 
is  important  that  we  should  be- 
lieve not  only  right,  but  for 
right  reasons. 

20.  In  this  mountain;  Mount 
Gerizim.  It  is  interesting, 
though  melancholy,  to  see  how 
entirely  all  the  great  spirituali- 
ties of  religion  arc  thrown  out 
of  her  view,  by  the  prominence 
of  this  question  of  her  sect, — ■ 
a  mere  question  of  ritual.  —  To 
worship ;  referring  to  public 
national  worship. 

22.    Ye  worship  that  which  yo 


340 


S.  JOHN. 


4.  22—" 


worship  that    which    wo 
know :    for    salvation   is 

23  from  the  Jews.  But  the 
hour  cometh,  and  now  is, 
when  the  true  worship- 
pers shall  worship  the 
Father  in  spirit  and 
truth  :  Jfor  such  doth  the 
Father  seek    to    be    his 

24  worshippers.  2God  is  a 
Spirit :  and  they  that 
worship  him  must  wor- 
ship in  spirit  and  truth. 

25  The  woman  saith  unto 
him,  I  know  that  Mes- 
siah cometh  (which  is 
called  Christ) :  when  he 
is  come,  he   will  declare 

26 unto  us  all  things.  Jesus 
saith  unto  her,  I  that 
speak  unto  thee  am  lie. 

27  And  upon  this  came 
his  disciples ;  and  they 
marvelled  that  he  was 
speaking  with  a  w^oman; 
yet  no  man  said,  What 
seek  est  thou  \  or,  Why 
speakest  thou  with  her? 

28  So  the  woman  left  her 
waterpot,  and  went  away 

1  Or,  for  such  the  Father  also  seeketh. 

2  Or,  God  is  spirit 


hww  not;  i.  e.,  their  worship 
was  an  ignorant,  superstitious, 
and  unintelligent  worship.  This 
verse  indicates  the  contrast  be- 
tween Pagan  and  Christian 
worship,  the  one  being  paid  to 
an  unknown  God,  the  other  to 
a  God  whose  nature  has  been 
revealed. 

27.  With  a  woman  ;  not  as  in 
the  Old  Version,  the  woman. 
The  disr-iples  were  surprised 
that  Christ   should   condescend 


f  into  the  city,  and  saith  to 
!  the    men,    Come,    see    a  29 
man,   which  toid  me  all 
things   that    ever  I  did : 
can   this   be   the  Christ? 
They    went    out    of    the  30 
city,  and  were  coming  to 
him.     In  the  mean  while  31 
the  disciples  prayed  him, 
saying,  llabbi,  eat.     But  32 
he  said  unto  them,  I  have 
meat  to  eat  that  ye  know 
not.     The  disciples  there-  33 
fore  said  one  to  another. 
Hath  any   man   brought 
him  aught  to  eat  ?    Jesus  34 
saith     unto     them,     My 
meat  is  to  do  the  will  of 
him  that  sent  me,  and  to 
accomplish      his     work. 
Say  not  ye,  There  are  yet  35 
four  months,    and    then 
cometh   the  harvest  ?  be- 
hold,   I    say    unto    you, 
Lift  up    your  eyes,    and 
look  on  the  fiefds,    that 
they  are  3  white  already 
unto  harvest.      lie    that  36 
reapeth  receiveth  wages, 
and  gathereth  fruit  unto 

3  Or,  white  unto  harvesC.    Already  he 
thai  reapeth  &c. 


to  give  instruction  to  a  woman, 
for  the  women  were  thought  by 
Jewish  Rabbis  to  be  incapable 
of  receiving  religious  instruc- 
tion. Their  household  duties 
did  not  permit  them  to  become 
theologians. 

33.  Lift  vp  your  eyes,  &c.  ; 
that  is.  survey  the  moral  and 
sp. ritual  condition  of  the  world, 
the  image  being  drawn,  per- 
haps, from  the  appearance  of 
the  fertile  plain,  spread  out  be- 
fore them. 


■4.  47. 


S.  JOHN. 


41 


life  eternal ;  that  he  that 
soweth  and  he  that  reap- 
eth  may  rejoice  together. 

37  For  herein  is  the  saying 
true,    One    soweth,    and 

38  another  reapeth.  I  sent 
you  to  reap  that  whereon 
ye  have  not  laboured : 
others  have  laboured,  and 
ye  are  entered  into  their 
labour. 

39  And  from  that  city 
many  of  the  Samaritans 
believed  on  him  because 
of  the  word  of  the  woman, 
who  testified,  He  told  me 
all  things  that  ever  I  did. 

40  So  when  the  Samaritans 
came  unto  him,  they  be- 
sought him  to  abide  with 
them  :     and      he    abode 

41  there  two  days.  And 
many  more  believed  be- 

42  cause  of  his  word  ;  and 
they  said  to  the  woman, 
Now  we  believe,  not  be- 
cause  of    thy   speaking : 

1  Or,  Tcing^s  officer 


38.  Others  have  labored ,  &c. ; 
the  prophets  and  other  religious 
teachers  of  the  Jews,  whose  in- 
structions might  be  considered 
as  preparatory  to  the  publication 
of  the  gospel  of  Christ. 

39.  In  the  suburbs  of  Nabu- 
lus,  at  the  foot  of  Gerizim, 
travellers  still  find  a  small  rem- 
nant of  the  Samaritans,  adher- 
ing, as  tenaciously  as  ever,  to 
the  tenets  and  customs  of  their 
fathers.  They  retain  their  an 
cient  copies  of  the  Pentateuch, 
their  synagogue,  and  their 
priests;  and  they  continue  to 
ascend,  four  times  a  year,  in 
solemn     processions,     to     offer 


for  we  have  heard  for 
ourselves,  and  know  that 
this  is  indeed  the  Saviour 
of  the  world. 

And  after  the  two  days  43 
he  went  forth  from  thence 
into  Galilee.     For  Jesus  44 
himself  testified,    that  a 
prophet  hath  no  honour 
in  his  own  country.     So  45 
when  he  came  into  Gali- 
lee,   the     Galilasans    re- 
ceived him,  having  seen 
all  the  things  that  he  did 
in  Jerusalem  at  the  feast : 
for  they  also  went  unto 
the  feast. 

He  came  therefore  again  46 
unto  Cana  of  Galilee, 
where  he  made  the  water 
wine.  And  there  was  a 
certain  mobleman,  whose 
son  was  sick  at  Caper- 
naum. When  he  heard  47 
that  Jesus  was  come  out 
of  Judsea  into  Galilee,  he 
went  unto  him,   and  be- 


sacrifices  among  the  sacred 
ruins  upon  the  summit  of  the 
mountain. 

44.  In  his  own  country.  Naza- 
reth was  the  home  of  Joseph  and 
Mary.  The  statement  that  a 
prophet  hath  no  honor  in  his 
own  country,  appears  to  be  in- 
serted in  explanation  of  the 
statement  following,  that  the 
Galileans  received  him  because 
of  the  works  performed  in  Jeru- 
salem. His  metropolitan  repu- 
tation gave  him  a  reputation  in 
Galilee. 

47.  Unto  him  ;  that  is,  he  came 
up  from  Capernaum  to  Cana. 


342 


S.  JOHN. 


4    47 


sought  him.  that  he  would 
come  down,  and  heal  his 
son  ;    for  he   was  at  the 

48  point  of  death.  Jesus 
therefore  said  unto  him, 
Except  ye  see  signs  and 
wonders,    ye  will    in  no 

49  wise  believe.  The 'noble- 
man saith  unto  him,  2Sir, 
come  down  ere  my  child 

50  die.  Jesus  saith  unto 
him,  Go  thy  way ;  thy 
son  liveth.  The  man  be- 
lieved the  wrord  that  Je- 
sus spake  unto  him,  and 

51  he  went  his  way.  And 
as  he  was  now  going 
down,  his  Servants  met 
him,  saying,  that  his  son 

5-2  lived.  So  he  inquired  of 
them  the  hour  when  he 
began   to    amend.     They 


1  Or,  king's  officer 

2  Or,  Lord 

3  Gr,  bondservant*. 


51.  Going  down ;  to  Caper- 
naum, his  residence,  which  was 
upon  the  shore  of  the  lake. 

CHAPTER  V. 

1.  A  feast  ;  perhaps  the  pass- 
over. 

2.  Porches.  These  seem  to 
have  been  small  erections  for 
the  accommodation  of  the  sick 
that  resorted  to  the  water. 

3.  4.  The  Old  Version  con- 
tained the  words  added  in  the 
margin,  which  were  undoubtedly 
inserted  by  some  very  ancient 
copyist,  for  the  purpose  of  ex- 
plaining wiiy  these  cripples  were 
waiting  in  the  porches  about  the 
Pool.  The  external  as  wTell  as  the 
internal  evidence  is  against  its 
authenticity,  and  it  is  rejected 
by  nearly  all  the  best  scholars, 


said  therefore  unto  him, 
Yesterday  at  the  seventh 
hour  the  fever  left  him. 
So  the  father  knew  that  53 
it  teas  at  thaf  hour  in 
which  Jesus  said  unto 
him,  Thy  son  liveth  :  and 
himself  believed,  and  his 
whole  house.  This  is  54 
again  the  second  sign 
that  Jesns  did,  having 
come  out  of  Judaea  into 
Galilee. 

After  these  things  there  5 
was  4a  feast  of  the  Jews  ; 
and    Jesus    went    up    to 
Jerusalem. 

Now  there  is  in  Jernsa-2 
lem  by  the  sheep  gate  a 
pool,  which  is   called   in 
Hebrew   5Bethesda,    hav- 
ing live  porches.    In  these  3 


4  Manv    ancient  authorities    read  the 
feast. 

5  Some  ancient  authorities  read  Beth- 
saida,  others  Bethzatha. 


though  it  probably  correctly 
states  what  was  the  popular  be- 
lief among  the  Jews  at  the  time. 
The  original  note  on  this  pas- 
sage is  worth  inserting  here,  as* 
an  indication  of  one  of  the 
reasons  for  believing  that  the 
passage  itself  is  no  part  of  the 
inspired  narrative.  "That  God 
would  really  thus  miraculously 
interpose,  to  throw  down,  from 
time  to  time,  a  single  loon 
among  a  company  of  cripples,  to 
be  seized  by  the  most  forward, 
selfish,  and  eager,  leaving  those 
most  discouraged,  helpless,  and 
miserable,  to  be  overwhelmed 
again  and  again  with  bitter  dis- 
appointment, is  a  supposition 
not  admissible.  The  periodical 
agitations  observed  in  the  water 
were  produced,    perhaps,  by    a 


THE    PARABLE 


5.  18. 


S.  JOHK. 


345 


lay  a  multitude  of  them 
that  were  sick,  blind, halt, 

5  withered1.  And  a  certain 
man  was  there,  which  had 
been  thirty  and  eight 
years    in    his    infirmity. 

6  When  Jesus  saw  him  ly- 
ing, and  knew  that  he 
had  been  now  a  long  time 
in  that  case,  he  saith  unto 
him,    Wouldest  thou   be 

7  made  whole  ?  The  sick 
man  answered  him,  2  Sir, 
I  have  no  man,  when  the 
water  is  troubled,  to  put 
me  into  the  pool  :  but 
while  I  am.  coming,  an- 
other steppeth   down  be- 

8  fore  me.  Jesus  saith  un- 
to him,  Arise,  take  up  thy 

9  bed,  and  walk.  And 
straightway  the  man  was 
made  whole,  and  took  up 
his  bed  and  walked. 

10  Now  it  was  the  sabbath 
on  that  day.  So  the 
Jews  said  unto  him  that 
was  cured,  It  is  the  sab- 
bath, and  it  is  not  lawful 
for  thee  to  take  up  thy 

1  Many  ancient  authorities  insert,  wholly 
or  in  part,  waiting  for  the  moving  of  the 
water:  4  for  an  angel  of  the  Lord  went 
down  at  certain  seasons  into  the  pool,  and 


bubbling  up,  at  intervals,  from 
the  fountain,  as  is  not  unusual 
with  springs  to  "which  medical 
virtues  are  attributed ;  and  the 
popular  belief  respecting  them 
is  stated,  apparent^,  in  order  to 
explain  the  reply  of  the  sick  man 
to  Jesus  in  v.  7." 

1 3.  Had  conveyed  himself  a  way, 
to  avoid  the  danger  of  a  tumult. 

16.  And  for  this  cause  did  the 
Jews  persecute  Jesus.  It  was  with 
this  design  that  they  inquired, 
14 


bed.      But    he  answered  11 
them,  He  that  made  me 
whole,  the  same  said  un- 
to me,  Take  up  thy  bed,    . 
and   walk.      They  asked  12 
him,  Who  is  the  man  that 
said  unto  thee,  Take  up 
thy  bed,  and  walk?    But  13 
he  that  was  healed  wist 
not  who  it  was  :  for  Jesns 
had     conveyed      himself 
away,  a  multitude  being 
in  the  place.     Afterward  14 
Jesus  findeth  him  in  the 
temple,    and    said     unto 
him,    Behold,     thou    art 
made  whole  :  sin  no  more, 
lest  a  worse  thing  befall 
thee.      The     man      went  15 
away,  and  told  the  Jews 
that  it  was  Jesus  which 
had     made     him    whole. 
And   for   this   cause   did  16 
the  Jews  persecute  Jesns, 
because     he     did     these 
tilings    on    the   sabbath. 
But  Jesus  answered  them,  17 
My  Father  worketh  even 
until    now,    and  I  work. 
For  this  cause  therefore  18 

troubled  the  water  :  whosoever  then  first 
after  the  troubling  of  the  water  stepped  in 
was  made  whole,  with  whatsoever  disease 
he  washolden. 
2  Or,  Lord 


(v.  12  ;)  but  the  man,  in  giving 
them  the  information,  did  not 
intend  this  result.  He  spoke  (v. 
15)  to  honor  Jesus,  not  to  be- 
tray him,  as  is  indicated  by  the 
form  of  his  expression.  If  the 
latter  had  been  his  design,  he 
would  have  told  the  Jews  that 
it  was  Jesus  who  directed  him  to 
take  up  his  bed  and  walk,  not 
that  it  was  Jesus  who  had  made 
him  whole. 

1 8 .    Called  God  his  own  Fa ther; 


346 


S.   JOHN. 


5.  18— 


the  Jews  sought  the  more 
.to  kill  him,  because  he 
not  only  brake  the  sab- 
bath, but  also  called  God 
his  own  Father,  making 
himself  equal  with  God. 

19  Jesus  therefore  an- 
swered and  said  unto 
them, 

Verily,  verily,  I  say 
unto  you,  The  Son  can 
do  nothing  of  himself, 
but  what  he  seeth  the 
Father  doing :  for  what 
things  soever  he  doeth, 
these  the  Son  also  doeth 

20  in  like  manner.  For  the 
Father  loveth  the  Son, 
and  sheweth  him  all 
things  that  himself  doetji : 
and  greater  works  than 
these  will  he  shew  him, 

21  that  ye  may  marvel.  For 
as  the  Father  raise th  the 
dead  and  quickeneth 
them,  even  so  the  Son 
also  quickeneth  whom  he 


not  merely  Said  that  Goduas  his 
Father.  The  original  implies  a 
special  or  particular  claim  of 
sonship.  It  may  be  rendered 
freely,  had  spoken  of  God,  as  par- 
ticularly hi*  Father. 

19.  Can  do  nothing  of  himself . 
Not  merely  nothing  counter  to 
the  will  of  the  Father,  but^Son 
nothing  independent  of  the 
Father  ;  all  that  he  does  he  does 
as  a  manifestation  of  the  Father, 
and  by  the  power  which  the 
Father  imparts  to  him. 

20.  Greater  works  than  these; 
greater  miracles  than  Christ  had 
yet  done  he  would  do  through 
the  power  of  the  Father  work- 
ing in  him,  in  order  that  men 
might  glorify  the   Son,  and  the 


will.  For  neither  doth 2* 
the  Father  judge  any 
man,  but  he  hath  given 
all  judgement  unto  the 
Son  ;  that  all  may  honour  23 
the  Son,  even  as  they 
honour  the  Father.  He 
that  honoureth  not  the 
Son  honoureth  not  the 
Father  which  sent  him. 
Verily,  verily,  I  say  un-24 
to  you,  He  that  heareth 
my  word,  and  believeth 
him  that  sent  me,  hath 
eternal  life,  and  cometh 
not  into  judgement,  but 
hath  passed  out  of  death 
into  life.  Verily,  verily,  25 
I  say  unto  you,  The 
hour  cometh,  and  now 
is,  when  the  dead  shall 
hear  the  voice  of  the  Son 
of  God ;  and  they  that 
hear  shall  live.  For  as 26 
the  Father  hath  life  in 
himself,  even  so  gave  he 
to  the  Son  also  to  have 


Father  through  the  Son. 

21.  To  quid-en  is  to  restore 
the  dead  to  life. 

24.  Oat  of  death;  spiritual 
death.  —  Qomfith  not  into  judge- 
ment ;  not  merely  Cometh  not 
into  condemnation.  He  is  not 
judged;    he  is  accounted   as   a 

of  God,  through  Christ, 
without  trial,  judgment,  or  con- 
demnation, as  the  Prodigal  Son 
was  accepted  without  any  pre- 
vious trial. 

25.  The  dead ;  the  spiritually 
dead.  The  sense  in  which  the 
term  is  used  is  fixed  by  the 
>ast  clause  of  the  preceding 
verse. 

26.  To  horc:  life  ;  to  have-  bht 
power  of  giving  life. 


—5.  37. 


S.   JOHtf. 


347 


27life  in  himself:  and  he 
gave    him    authority    to 

execute  judgement,  be- 
cause he   is  'the   Son   of 

28  man.  Marvel  not  at  this  : 
for  the  hour  cometh,  in 
which  all  that  are  in  the 
tombs  shall  hear  his  voice, 

29 and  shall  come  forth; 
they  that  have  done  good, 
unto  the  resurrection  of 
life  ;  and  they  that  have 
2 done  ill,  unto  the  resur- 
rection of  judgement. 

30  I  can  of  myself  do 
nothing  :  as  I  hear,  I 
judge :  and  my  judgement 
is  righteous ;  because  I 
seek  not  mine  own  will, 
but  the  will  of  him  that 

31  sent  me.  If  I  bear  witness 
of  myself,  my  witness  is 

32  not  true.  It  is  another 
that    beareth  witness   of 

1  Or,  a  son  of  man 


27.  Because  he  is  the  Son  of 
man;  that  is,  the  Messiah;  the 
phrase  "  the  Son  of  man  "  being 
one  of  the  forms  of  expression 
known  among  the  Jews  as  a 
designation  of  the  Messiah. 

28.  Marvel  not  at  this  ;  at  what 
was  said  in  v.  25,  in  respect  to 
the  power  of  the  Son  to  bestow 
spiritual  life  ;  for.  as  he  proceeds 
to  say,  the  time  is  coming  when 
those  who  are  literally  dead  shall 
be  raised  by  his  voice;  the  ex- 
pression, "  all  that  are  in  the 
graves,"  referring  to  those  whose 
bodies  are  dead. 

30.  Of myself ;  separate  from 
and  independent  of  the  Father. 
The  idea  is,  that  all  the  aims  and 
designs  of  the  Father  and  of  the 
Son  are  one  and  inseparable,  as 
the  remaining  clauses  show. — 
As  I  hear  ;  that  is,  perceive  and 


me  ;  and  I  know  that  the 
witness     which     he    wit- 
nesseth   of    me    is    true. 
Ye  have  sent  unto  John,  33 
and  he  hath  borne  witness 
unto  the  truth.     But  the 34 
witness   which    I   receive 
is  not  from  man  :  bowb*  it 
I  say   these  things,    that 
ye  may  be  saved.   He  was  35 
the  lamp  that  burnetii  and 
shineth :     and     ye     were 
willing    to   rejoice   for   a 
season  in  his  light.     But  36 
the  witness  which  I  have 
is  greater    than    that  of 
John :     for     the     works 
which    the    Father    hath 
given  me  to  accomplish, 
the  very  works  that  I  do, 
bear  witness  of  me,   that 
the  Father  hath  sent  me. 
And    the    Father    which  37 
sent   me,  he   hath   borne 

2  Or,  practised 


understand  the  will  of  the  Fa- 
ther. 

31.  If  Is  &c.  ;  meaning  that 
such  an  objection  might  be  ad- 
vanced by  his  enemies. 

32.  Another ;  not  John,  men- 
tioned in  the  next  verse, — for  he 
says  (v.  34)  that  he  will  not  ap- 
peal to  the  testimony  of  John, — 
but  the  Father,  as  stated  below 
<*.   36.) 

34.  The  witness  which  I  receive 
is  not  from  man  ;  that  is,  my 
claim  to  be  the  Messiah,  the  Son 
of  the  living  God,  depends  not 
on  human  testimony,  but  on  the 
witness  of  the  Spirit  of  God. 
Compare  Matt.  16:17. 

37.  Ye  have  neither  heard  his 
voice,  &c.  ;  that  is.  You  have  not 
been  willing  to  listen  to  him,  or 
to  see  him,  nor  (v.  38)  to  obey 
his  word. 


348 


S.   JOHtt. 


5.  37— 


witness  of  me.  Ye  have 
neither  heard  his  voice  at 
any    time,    nor    seen  his 

38  form.  And  ye  have  not 
his  word  abiding  in  you  : 
for  whom  he  sent,  him  ye 

39 believe  not.  'Ye  search 
the  scriptures,  because  ye 
think  that  in  them  ye 
have  eternal  life ;  and 
these  are  they  which  bear 

40 witness  of  me;  and  ye 
will  not  come  to  me,  that 

41  ye  may  have  life.  I  receive 

42  not  glory  from  men.  But 
I  know  you,  that  ye  have 
not   the  love  of  God  in 

43  yourselves.  I  am  come  in 
my  Father' s  name,  and  ye 
receive  me  not :  if  another 

1  Or,  Search  the  samphires 


39.  The  rendering  of  this  pas- 
sage is  much  better  in  the  New 
Version  than  in  the  Old.  The 
reading  of  the  latter  is  given  in 
the  margin.  Christ  did  not  ex- 
hort the  Pharisees  to  search  the 
Scriptures;  they  were  already 
great  students  of  the  Scripture. 
He  declared  that  in  all  their 
Scripture  study  they  failed  to 
find  the  witness  of  Christ,  or  to 
come  to  him  to  whom  the  Scrip- 
tures pointed  them.  The  prac- 
tical lesson  to  us  is,  that  it  is  of 
no  avail  to  study  the  Bible,  un- 
less, as  a  result  of  that  study,  we 
come  to  the  Saviour,  whom  the 
Bible  reveals  to  us. 

43.  Another  shall  come;  some 
false  Christ. 

44.  From  the  only  God  ;  not  as 
in  the  Old  Version,  From  God 
only.  The  reference  is  to  such 
passages  as  Ex.  8:10;  9:14; 
20:3;  etc. 


shall    come    in  his    own 
name,  him  ye  will  receive. 
How  can  ye  believe,  which  44 
receive    glory    one     of 
another,    and    the    glory 
that   cometh    from     2the 
only  God   ye   seek  not  % 
Think    not    that    I    will  45 
accuse  you  to  the  Father : 
there  is  one  that  accuseth 
you,  even  Moses,  on  whom 
ye  have  set   your  hope. 
For  if  ye  believed  Moses,  46 
ye  would  believe  me  ;  for 
he  wrote  of  me.     But  if 47 
ye  believe  not  his  writings, 
how  shall  ye  believe  my 
words  ? 

After  these  things  Je-6 
sus    went    away    to    the 

2  Some  ancient   authorities   read  the 
only  one. 


45.  Moses;  referring  to  the 
prediction  of  Moses  in  respect  to 
the  Messiah,  which  they  would 
not  receive.  —  On  whom  ye  have  set 
your  hope.  The  Pharisees  built 
all  their  hope  of  God's  approval, 
and  of  eternal  life,  on  a  strict 
observance  of  the  Mosaic  Law. 

CHAPTER  VI. 

1-21.  The  other  evangelists 
have  also  given  accounts  of  these 
transactions.  (Matt,  14:13-34. 
Mark  G :  30-53.  Luke  9 :  10-17.) 
There  arc  only  two  or  three  other 
instances,  with  the  exception  of 
the  events  connected  with  the 
closing  scenes  of  the  Saviour's 
life,  in  which  John  narrates  in- 
cidents which  the  other  evange- 
lists have  recorded. 

1.  Went  away;  probably  to 
avoid  the  hostility  of  Herod,  as 
it  was  immediately  after  he  had 
beheaded  John  the  Baptist. 
(Matt.  14:12,  13.) 


6.  15. 


S.   JOHN. 


349 


other  side  of  the  sea  of 
Galilee,  which  is  the  sea 

2  of  Tiberias.  And  a  great 
multitude  followed  him, 
because  they  beheld  the 
signs   which  he    did    on 

3  them  that  were  sick.  And 
Jesus  went  up  into  the 
mountain,    and   there  he 

1    sat    with    his     disciples. 

4 Now    the    passover,    the 

feast  of  the  Jews,  was  at 

5  hand.  Jesus  therefore 
lifting  up  his  eyes,  and 
seeing  that  a  great  multi- 
tude cometh  unto  him, 
saith  unto  Philip,  Whence 
are  we  to  buy  'bread,  that 

6  these  may  eat  \  And  this 
he  said  to  prove  him :  for 
he  himself  knew  what  he 

7  would  do.  Philip  an- 
swered him,  Two  hundred 
'pennyworth  of  'bread  is 
not  sufficient  for  them, 
that  every  one  may  take 

8  a  little.  One  of  his  dis- 
ciples, Andrew,  Simon 
Peter's  brother,  saith  un- 

9  to  him,  There  is  a  lad 
here,  which  hath  five  bar- 
ley loaves,  and  two  fishes : 
hut  what  are  these  among 

10 so    many?      Jesus    said, 
Make  the  people  sit  down. 

1  Gr.  loaves. 

2  See  marginal  note  on  Matt,  xviii.  28. 


9.  A  lad  here;  perhaps  an  at- 
tendant employed  to  carry  pro- 
visions. 

14.    The  Prophet;  meaning  the 
Messiah,  as  appears  by  their  de 
sign    of   raising  an  insurrection 
against    Herod,    to    make   him 
king  in  his  stead, 


Now 
grass 


there 
the 


was    much 
place.      So 


in 
the  men  sat  down,  in 
number  about  five  thou- 
sand. Jesus  therefore  11 
took  the  loaves ;  and 
having  given  thanks,  he 
distributed  to  them  that 
were  set  down ;  likewise 
also  of  the  fishes  as  much 
as  they  would.  And  when  12 
they  were  filled,  he  saith 
unto  his  disciples,  Gath- 
er up  the  broken  pieces 
which  remain  over,  that 
nothing  be  lost.  So  they  13 
gathered  them  up,  and 
filled  twelve  baskets  with 
broken  pieces  from  the 
five  barley  loaves,  which 
remained  over  unto  them 
that  had  eaten.  When  14 
therefore  the  people  saw 
the  3sign  which  he  did, 
they  said,  This  is  of  a 
truth  the  prophet  that 
cometh  into  the  world. 

Jesus  therefore  per- 15 
ceiving  that  they  were 
about  to  come  and  take 
him  by  force,  to  make 
him  king,  withdrew  again 
into  the  mountain  him- 
self alone. 


And      when 


evening  16 


3  Some  ancient  authorities  read  signs. 


16-21.  The  variations  in  the 
narrative  here  make  the  account 
much  more  pictorial,  as  well  as  a 
more  accurate  representation  of 
the  original,  than  did  the  lan- 
guage of  the  OKI  Version.  The 
disciples  entered  into  a  boat,  not 
into   a  ship;  the   sea   was  still 


350 


S.   JOHN. 


6.   15 


came,   his  disciples  went 

17  down  unto  the  sea  ;  and 
they  entered  into  a  boat, 
and  were  going  over  the 
sea  unto  Capernaum. 
And  it  was  now  dark, 
and   Jesus   had   not    yet 

18  come  to  them.  And  the 
sea  was  rising  by  reason 
of  a  great  wind  that  blew. 

19  When  therefore  they  had 
rowed  about  five  and 
twenty  or  thirty  fur- 
longs, they  behold  Jesus 
walking  on  the  sea,  and 
drawing  nigh  unto  the 
boat :    l  and     they     were 

20  afraid.  But  he  saith  un- 
to them,  It  is  I ;  be  not 

21  afraid.  They  were  will- 
ing therefore  to  receive 
him  into  the  boat :  and 
straightway  the  boat  was 
at  the  land  whither  they 
were  going. 

22  On  the  morrow  the 
multitude  which  stood  on 
the  other  side  of  the  sea 
saw  that  there  was  none 
other  'boat  there,  save 
one,  and  that  Jesus  en- 
tered not  with  his  disci- 
ples into  the  boat,  but 
that  his    disciples    went 

1  Gr.  little  boat. 


rising,  when  they  perceived 
Christ.  At  first  they  would  have 
avoided  him,  but  after  he  spoke, 
they  were  willing  to  receive  him. 

17.  Jesus  had  not  yet  come  to 
them  ;  having  remained  behind 
to  allay  the  excitement  among 
the  people. 

22,  On  the  other  side ;   that  is, 


away  alone  (howbeit  there  23 
came  "boats  from  Tibe- 
rias nigh  unto  the  place 
where  they  ate  the  bread 
after  the  Lord  had  given 
thanks) :  when  the  mul-  24 
titude  therefore  saw  that 
Jesus  was  not  there,  nei- 
ther his  disciples,  they 
themselves  got  into  the 
"boats,  and  came  to  Ca- 
pernaum, seeking  Jesus. 
And  when  they  found  25 
him  on  the  other  side  of 
the  sea,  they  said  unto 
him,  Rabbi,  when  earnest 
thou  hither?  Jesus  an- 26 
swered  them  and  said, 
Verily,  verily,  I  say  unto 
you,  Ye  seek  me,  not  be- 
cause ye  saw  signs,  but 
because  ye  ate  of  the 
loaves,  and  were  filled. 
Work  not  for  the  meat 27 
which  perisheth,  but  for 
the  meat  which  abideth 
unto  eternal  life,  which 
the  Son  of  man  shall  give 
unto  you :  for  him  the 
Father,  even  God,  hath 
sealed.  They  said  there-  28 
fore  unto  him,  What 
must  we  do,  that  we  may 
work  the  works  of  God  % 

2  Gr.  little  boats. 


on  the  side   where  the   miracle 
had  been  performed. 

25.  When  earnest  thou  hither  ? 
as  there  had  been  no  boat  in 
which  he  could  have  been  con- 
veyed from  the  opposite  shore; 
though  John  says,  (v.  23.)  that 
other  boats  afterwards  arrived, 
in  which  they  themselves  proba- 
bly embarked. 


—6.  44. 


S.   JOHN. 


351 


A, 


29  Jesus  answered  and  said 
unto  them,  This  is  the 
work  of  Grod,  that  ye  be- 
lieve on   him  whom  'he 

30  hath  sent.  They  said 
therefore  unto  him,  What 
then  doest  thou  for  a 
sign,  that  we  may  see, 
and  believe   thee  %    what 

*l  workest  thou  ?  Our  fa- 
thers ate  the  manna  in 
the  wilderness ;  as  it  is 
written,  He  gave  them 
bread   out   of   heaven  to 

32  eat.  Jesus  therefore  said 
unto  them,  Verily,  verily, 
I  say  unto  you,  It  was 
not  Moses  that  gave  you 
the  bread  out  of  heaven  ; 
but  my  father  giveth  you 
the    true    bread    out    of 

33 heaven.  For  the  bread 
of -God  is  that  which  com- 
eth  down  out  of  heaven, 
and  giveth  life  unto  the 

34  world.  They  said  there- 
fore unto  him,  Lord,  ever- 
more give  us  this  bread. 

35  Jesus  said  unto  them,  I 
am  the  bread  of  life :  he 
that  cometh  to  me  shall 
not  hunger,  and  he  that 
believeth    on    me    shall 

86 never  thirst.  But  I  said 
unto  you,  that  ye  have 
seen  me,  and  yet  believe 

1  Or,  he  sent 


30.  They  said ;  they  and  others 
of  the  people  of  Capernaum, 
who,  perhaps,  had  not  witnessed 
the  miracle  of  feeding  the  five 
thousand. 

32.  The  meaning  is,  Moses  did 
not  give  the  manna;  it  was  given 
bv   God;     and   was   a   type    or 


not.  All  that  which  the  37 
Father  giveth  me  shall 
come  unto  me  ;  and  him 
that  cometh  fo  me  I  will 
in  no  wise  cast  out.  For  38 
I  am  come  down  from 
heaven,  not  to  do  mine 
own  will,  but  the  will  of 
him  that  sent  me.  And  3d 
this  is  the  will  of  him 
that  sent  me,  that  of  all 
that  which  he  hath  given 
me  I  should  lose  nothing, 
but  should  raise  it  up  at 
the  last  day.  For  this  is 40 
the  will  of  my  Father, 
that  every  one  that  be- 
holdeth  the  Son,  and  be- 
lieveth on  him,  should 
have  eternal  life  ;  and  8 1 
will  raise  him  up  at  the 
last  day. 

The  Jews  therefore  mur-41 
mured    concerning    him, 
because  he  said,  I  am  the 
bread  which  came  down 
out  of  heaven.    And  they4» 
said,  Is  not  this  Jesus,  the 
son     of    Joseph,     whose 
father    and    mother    we 
know  %  how  doth  he  now 
say,  I  am  come  down  out 
of    heaven  \.     Jesus    an- 43 
swered     and    said    unto 
them,  Murmur  not  among 
yourselves.     ]STo  man  can  44 

2  Or,  that  1  should  raise  him  up 


prophecy  of  that  spiritual  food 
which  God  gives  to  the  believer, 
through  Christ. 

35.  Shall  not  hunger  and — never 
thirst ;  never  suffer  the  want  of 
spiritual  food. — To  come  unto 
Christ,  and  to  believe  on  him,  are 
the  same. 


352 


S.   JOHN. 


6  44  — 


come  to  me,  except   the 

Father    which    sent    me 

draw  him  :  and  I  will  raise 

him  up  in  the  last  day. 

45 It  is  written  in  the  pro- 

,  phets,  And  they  shall  all 

be  taught  of  God.    Every 

one  that  hath  heard  from 

the     Father,     and     hath 

learned,  cometh  unto  me. 

46]S"ot  that  any  man  hath 

seen  the  Father,  save  he 

which   is  from   God,    he 

hath    seen     the    Father. 

47  Verily,  verily,  I  say  unto 
you,    He    that    believe th 

48  hath  eternal  life.     I  am 

49  the  bread  of  life.  Your 
fathers  did  eat  the  manna 
in    the    wilderness,    and 

50  they  died.  This  is  the 
bread  which  cometh  down 
out  of  heaven,  that  a  man 
may  eat  thereof,  and  not 

51  die.  I  am  the  living  bread 
which  came  down  out  of 
heaven :  if  any  man  eat  of 

1  Gr.  true  meat. 


45.  Every  one  that  hath  heard, 
etc.  The  Pharisees  heard,  for 
they  had  the  revelation  of  God, 
but  they  did  not  learn  that  which 
Grod  would  teach  them. 

47.  The  words  on  me  are  added 
in  the  Old  Version,  butare  want- 
ing in  the  best  manuscripts. 
The  meaning  appears  to  be:  he 
that  has  faith  has  eternal  life;  a 
faith  which  may  be,  and  some- 
times is,  exercised  by  those  who 
have  never  known  Christ.  (See 
Rom.  2:7,  and  Isaiah  55:67.) 

51.  Which  I  will  give,  &c.  ; 
referring  to  the  sacrifice  of  him- 
self upon  the  cross. 

53.  Eat  the  flesh  of  the  Son  of 
man,  and  drink  his  blood;  in   a 


this  bread,  he  shall  live 
for  ever :  yea  and  the 
bread  which  I  will  give  is 
my  flesh,  for  the  life  of 
the  world. 

The      Jews      therefore  52 
strove  one  with  another, 
saying,  How  can  this  man 
give  us  his  flesh  to  eat? 
Jesus  therefore  said  unto  53 
them,  Verily,  verily,  I  say 
unto  you,  Except  ye  eat 
the  flesh  of  the  Son  of  man 
and  drink  his  blood,  ye 
have  not  life  in  yourselves. 
He  that  eateth  my  flesh  54 
and   drinketh   my   blood 
hath  eternal  life  ;   and  I 
will  raise  him  up  at  the 
last  day.     For  my  flesh  55 
is1  meat  indeed,  and  my 
blood  is  2  drink  indeed. 
He  that  eateth  my  flesh  56 
and   drinketh  my   blood 
abideth  in  me,  and  I  in 
him.  As  the  living  Father  57 
sent  me,  and   I  live  be- 

2  Gr.  true  drink. 

spiritual  sense;  that  is,  become 
thoroughly  imbued  with  the 
spiritual  influences  arising  out 
of  the  instructions,  the  example, 
the  dying  sufferings,  and  more 
than  all  the  direct  personal  and 
abiding  presence  of  the  Re- 
deemer. See  John  15:  4,  &c. — 
Ye  have  not  life  in  yourselves; 
i.  e.,  ye  have  not  in  you  the 
spring  or  source  of  eternal  life. 
56.  This  explains  what  Christ 
means  by  the  metaphor  of  eating 
his  flesh  and  drinking  hisblood. 
It  is  spiritual  participation  with 
him,  not  a  physical  eating  of 
his  body  to  which  he  refers. 
This  is  made  yet  more  clear  by 
the  next  verse. 


-6.  70. 


S.  JOHN. 


353 


cause  of  the  Father  ;  so 
he  that  eatefch  me,  lie  also 
shall  live  because  of  me. 

53  This  is  the  bread  which 
came  down  out  of  heaven  : 
nut  as  the  fathers  did  eat, 
and  died:  he  that  eateth 
t  iiis  bread  shall  live  for 

50 ever.  These  thing's  said 
he  in  'the  synagogue,  as 
lie  taught  in  Capernaum. 

60  Many  therefore  of  his 
disci  p] es,  when  they  heard 
tin's j  said,  This  is  a  hard 
saying  ;  who  can  hear  2it  % 

61  But  Jesus  knowing  in 
himself  that  his  disciples 
murmured  at  this,  said 
unto  them,  Doth  this 
cause    you    to    stumble? 

62  What  then  if  ye  should 

hold  the  Son  of  man 
ascending  where  lie  was 
63 before?  It  is  the  spirit 
that  quickeneth  ;  the  flesh 
profiteth  nothing:  the 
words  that  I  have  spoken 

1  Or,  a  synagogue 


59,  In  the  synagogue;  either 
as  an  address  to  a  congregation, 
at  public  worship,  or  in  conver- 
sation with  bystanders.  The 
synagogue  was  a  place  of  gene- 
ral resort  on  all  occasions,  and 
the  synagogue  service  was  in 
some  respects  less  formal  than 
public  religious  instruction  is  in 
our  Sabbath  service. 

60.  A  hard  saying;  i.  c.,  a 
harsh  or  repulsive  saying. 

63.  It  is  the  spirit  that  quick- 
eneth ;  it  is  spiritual  food  which 
gives  true  and  real  life  ;  the 
flesh — -that  is,  what  relates  to 
the  body— is  of  little  value. 

67.  Would  ye  aho,  &c.  ;  that 
is,  Do  you  wish  or  desire  to  go 


unto  you  are  spirit,  and 
are   life.     But   there   are  64 
some  of  you  that  believe 
not.  For  Jesus  knew  from 
the   beginning  who  they 
were   that   believed   not, 
and     who     it    was     that   - 
should  betray  him.    Andes 
he   said,  For   this   cause 
have  I  said  unto  you,  that 
no  man  can  come  unto  me, 
except  it  be  given  unto 
him  of  the  Father. 

Upon  this  many  of  his  66 
disciples  went  back,  and 
walked  no  more  with  him. 
Jesus  said  therefore  unto 67 
the  twelve,  Would  ye  also 
go    away?    Simon   Peter 68 
answered   him,    Lord,   to 
whom  shall  we  go?  thou 
3  hast  the  words  of  eternal 
life.      And  we   have  be- 69 
lieved  and  know  that  thou 
art  the  Holy  One  of  God. 
Jesus      answered     them,  70 
Did  not  I  choose  you  the 


Or,  him 


3  Or,  hast  words 


away  ?  The  Jews  were  expect- 
ing a  temporal  kingdom,  and 
when  Christ  disappointed  this 
expectation,  and  told  them  that 
he  had  come  to  give  to  them 
spiritual  life,  and  that,  through 
sacrifice  and  suffering,  a  great 
many  who  were  at  first  attracted 
to  be  his  disciples,  abandoned 
him.  Christ  evidently  felt  this 
abandonment  keenly,  and  pathe- 
tically asked  his  chosen  twelve, 
whether  they  also  wrould  desert 
him. 

69.  The  Holy  One  of  God  ;  i.  e. , 
the  Messiah.  The  difference  in 
language  between  the  old  Ver- 
sion and  the  New  is  due  to  a 
difference    in   the  manuscripts, 


354 


S.  JOHN. 


6.  70- 


twelve,  and  one  of  you  is 
tin  devil  ?  Now  he  spake  of 
Judas  the  son  of  Simon 
Iscariot,  for  he  it  was  that 
should  betray  him,  being 
one  of  the  twelve, 
7  And  after  these  things 
Jesus  walked  in  Galilee  : 
for  he  would  not  walk  in 
Judsea,  because  the  Jews 

2  sought  to  kill  him.  Now 
the  feast  of  the  Jews,  the 
feast  of  tabernacles,  was 

3  at  hand.  His  brethren 
therefore  said  unto  him. 
Depart  hence,  and  go  into 
JudaBa,  that  thy  disciples 
also  may  behold  thy 
works  which  thou  doest. 

4  For  no  man  doeth  any- 
thing in  secret,  'and 
himself     seeketh     to    be 

1  Some  ftiio-'.ent  authorities  read  and 
*eeketh  it  (0  U  known  openly. 


the  reading  of  the  New  Version 
oeiag  adopted  by  the  best 
scholars. 

71.  The  son  of  Simon  Iscariot. 
The  name  Iscariot  is  also  else- 
where applied  to  Judas  himself. 
The  meaning,  probably,  is  a  man 
of  Kerioth,  which  was  a  town 
of  Judea. 

CHAPTER  VII. 

1.  Walked  in  Galilee;  contin- 
ued there, — as  it  was  in  Gali- 
lee that  the  occurrences  de- 
scribed in  the  last  chapter  took 
place.  —  The  Jews  sought  to  hill 
him.  They  formed  the  design 
when  he  was  in  Jerusalem,  as 
stated  5:  16-18. 

2.  Feast  of  Tabernacles ;  an 
annual  celebration  commemora- 
tive of  the  dwelling  of  the 
Israelites  in  tents  or  tabernacles. 
It  was  held  in  the  autumn,  the 
passover  occurring  in  the  spring. 


known  openly.     If  thou 
doest  these  things,  mani- 
fest thyself  to  the  world. 
For  even  his  brethren  did  5 
not  believe  on  him .   Jesus  6 
therefore  saith  unto  them, 
My  time  is  not  yet  come ; 
but   your   time  is  alway 
ready.    The  world  cannot  7 
hate     you  ;     but    me    it 
hateth,  because  I  testify 
of  it,  that  its  works  are 
evil.     Go  ye  up  unto  the  8 
feast:   I  go  not  up  2yet 
unto  this  feast ;   because 
my  time  is  not  yet  ful- 
filled.    And  having  said  9 
these  things  unto  them, 
he  abode  still  in  Galilee. 

But  when  his  brethren  10 
were  gone   up   unto    the 
feast,  then  went  he  also 

2  Many  ancient  authorities  omit  yet. 


It  continued  several  days,  (v. 
37,)  during  which  time  the  peo- 
ple assembled  at  Jerusalem,  and 
lived  in  tents  and  booths,  and 
imitated  the  modes  of  life  and 
usages  of  their  fathers  in  the 
wilderness,  as  particularly  de- 
scribed in  Neh.  8:  13-18.  For 
other  allusions  to  this  feast  in 
the  Old  Testament,  see  Lev.  23: 
34-30.     Dent.  16:  13-15. 

3.  His  brethren ;  his  younger 
brothers,  sons  of  Joseph  and 
Mary. 

4 .  Man  i  fest  thyself  to  the  tcorld. 
Galilee  was  a  retired  and  mount- 
ainous region,  and  thinly  peo- 
pled, while  Jerusalem  was  the 
great  centre  of  movement  and 
attraction. 

C.  Tour  time  is  alway  ready. 
The  meaning  is.  that  they  might 
go  in  safety  at  any  time,  as  they 
were  not,  like  him,  objects  of 
hate  and  conspiracy. 


~7.  23. 


S.  JOHN. 


355 


up,  not  publicly,   bat  as 

11  it  were  in  secret.  The 
Jews  therefore  sought 
him  at  the  feast,  and  said, 

12  Where  is  he  \  And  there 
was  much  murmuring 
among  the  multitudes 
concerning  him :  some 
said,  He  is  a  good  man  ; 
others  said,  ISTot  so,  but 
he  leadeth  the  multitude 

13  astray.  Howbeit  no  man 
spake  openly  of  him  for 
fear  of  the  Jews. 

14  But  when  it  was  now 
the  midst  of  the  feast 
Jesus  went  up  into  the 

15  temple,  and  taught.  The 
Jews  therefore  marvelled, 
saying,  How  knoweth 
this  man  letters,  having 

16  never  learned  ?  Jesus 
therefore  answered  them, 
and  said,  My  teaching 
is  not  mine,  but  his  that 

17  sent  me.  If  any  man 
willeth  to  do  his  will,  he 

1  Gr.  demon. 


11.  Jews  ;  Jewish  rulers.  The 
state  of  opinion  among  the  com- 
mon people  is  described  in  the 
next  verse.  The  expression  the 
Jews  is  used  in  this  manner  re- 
peatedly by  John,  as,  for  exam- 
ple, in  v.  13,  where  it  is  limited, 
by  its  connection,  to  this  signi- 
fication. 

17.  The  New  Version  makes 
the  meaning  of  this  important 
and  oft- quoted  text  much 
clearer  than  it  was  before.  He 
that  purposes  in  his  heart  to  do 
God's  will,  shall  know  of  Christ's 
teaching,  whether  it  is  of  divine 
or  of  human  origin.  He  who  is 
not  determined  to  do  God's  will 


shall  know  of  the  teach- 
ing, whether  it  be  of  God, 
or  whether  I  speak  from 
myself.  He  that  speaketh  18 
from  himself  seeketh  his 
own  glory :  but   he  that 
seeketh  the  glory  of  him 
that  sent  him,  the  same 
is      true,     and    no     un- 
righteousness is  in  him. 
Did  not  Moses  give  you  19 
the  law,  and  yet  none  of 
you  doeth  the  law  %  Why 
seek  ye  to  kill  me  %    The  20 
multitude  answered,  Thou  . 
hast      a      '  devil :      who 
seeketh    to     kill     thee  % 
Jesus  answered  and  said  21 
unto    them,    I    did    one 
work,  and  ye  all 2  marvel. 
For  this  cause  hath  Moses  22 
given    you    circumcision 
(not  that  it  is  of  Moses, 
but  of  the  fathers) ;  and 
on  the  sabbath  ye  circum- 
cise a  man.     If  a  man  re-  23 
ceiveth    circumcision    on 

2  Or,  marvel  because  of  this.    Moses 
hath  given  you  circumcision 


is  not  in  a  condition  of  mind  to 
form  any  judgment  respecting 
the  divine  claims  of  Christianity. 
18.  He  that  speaJceth  from  him- 
self; that  is,  of  his  own  accord 
and  on  his  own  responsibility. 

20.  Thou  hast  a  devil.  The 
people,  not  knowing  the  secret 
plots  which  the  rulers  had 
formed,  attributed  his  fears  to  a 
disordered  mind,  produced,  as 
they  supposed,  by  an  evil  spirit. 

21.  Marvel;  express  surprise 
and  displeasure. 

22.  Not — of  Moses  ;  not  origi- 
nally instituted  by  Moses, 
though  by  him  enacted  into  law. 

23.  The   reference   is  to    tha 


356 


S.  JOHN. 


7.  23— 


the  sabbath,  that  the  law 
of  Moses  may  not  be 
broken ;  are  ye  wroth 
with  me,  because  I  made 
a  man  every  whit 
whole  on    the    sabbath  ? 

24  Judge  not  according  to 
appearance,  but  judge 
righteous  judgement. 

25  Some  therefore  of  them 
of  Jerusalem  said,  Is  not 
this  he -whom  they  seek 

26 to  kill?  And  lo,  he 
speaketh  openly,  and 
they  say  nothing  unto 
him.  Can  it  be  that  the 
rulers  indeed  know  that 

27  this  is  the  Christ  \  How- 
beit  we  know  this  man 
whence  he  is :  but  when 
the  Christ  cometh,  no 
one  knoweth  whence   he 

28  is.  Jesus  therefore  cried 
in  the  temple,  teaching 
and  saying,  Ye  both 
know  me,  and  know 
whence  I  am  ;  and  I  am 
not  come  of  myself,  but 
he  that  sent  me  is  true, 

29  whom  ye  know  not.  I 
know  him  ;  because  I  am 
from   him,    and   he    sent 

1  Gr.  of. 


healing  of  the  impotent  man  at 
the  pool  of  Bethesda,  recorded 
in  cli.  5. 

26.  Can  it  he?  The  failure  of 
the  rulers  to  carry  out  their  de- 
signs, notwithstanding-the  bold- 
ness of  Christ,  leads  the  people 
to  question  whether  the  rulers 
may  not  secretly  believe  that  he 
is  the  Messiah. 

27.  Whence  he  is  ;  his  parentage 
and  origin. 


me.    They  sought  there- 80 
fore  to  take  him  :  and  no 
man  laid  his  hand  on  him, 
because  his  hour  was  not 
yet    come.     But    of     the  31 
multitude  many  believed 
on   him  ;  and  they  said, 
When   the    Christ    shall 
come,    will    he    do  more 
signs   than   those    which 
this  man  hath  done?   The  32 
Pharisees  heard  the  multi- 
tude    murmuring     these 
tilings    concerning    him  ; 
and  the  chief  priests  and 
the  Pharisees  sent  officers 
to  take  him.    Jesus  there-  33 
fore    said,    Yet  a    little 
while  am  I  with  you,  and 
I  go  unto  him  that  sent 
me.      Ye  shall  seek  me,  34 
and    shall   not   find  me : 
and  where  I  am,  ye  can- 
not     come.      The    Jews  35 
therefore      said      among 
themselves,  Whither  will 
this  man  go  that  we  shall 
not  find  him  ?  will  he  go 
unto      the      Dispersion 
'among  the  Greeks,  and 
teach  the  Greeks  ?   What  36 
is  this  word  that  he  said, 


30.  His  hour;  the  time  pre- 
determined for  his  sufferings 
and  death. 

31.  But  of  the  multitude;  in 
contrast  with  the  rulers. 

33.  Jesus  therefore  said;  unto 
the  people. 

35.  Unto  the  Dispersion,  &c. ; 
i.  e.,  unto  the  Jews  who  were 
dispersed  throughout  the  Grecian 
world. 

36.  What  is  this  word;  what 
is  the  meaning  of  it. 


-7,  52. 


S.  JOHN. 


357 


Ye  shall  seek  me,  and  shall 
not  find  me  :  and  where 
I  am,   ye  cannot  come  ? 

37  Now  on  the  last  day, 
the  great  day  of  the  feast, 
Jesns  stood  and  cried, 
saying,  If  any  man  thirst, 
let-   him  come  nnto    me, 

38  and  drink.  He  that  be- 
lie veth  on  me,  as  the 
scripture  hath  said,  out 
of  his  belly  shall  flow 
rivers    of     living    water. 

89  But  this  spake  he  of  the 
Spirit,  which  they  that 
believed  on  him  were  to 
receive  :  l  for  the  Spirit 
was  not  yet  given;  be- 
cause Jesus  was  not  yet 

40 glorified.  Some  of  the 
multitude  therefore, when 
they  heard  these  words, 
said,    This  is   of  a  truth 

41  the  prophet.  Others  said, 
This  is  the  Christ.  But 
some  said,  What,  doth 
the    Christ  come    out  of 

42 Galilee?  Hath  not  the 
scriptures  said  that  the 
Christ  cometh  of  the  seed 
of  David,  and  from 
Bethlehem,     the    village 

43 where  David  was?  So 
there  arose  a  division  in 
the  multitude  because  of 


1  Some  ancient  authorities  read  for  the 
Holy  Spirit  was  not  yet  given. 


38.  Shall  jflow,  &c. ;  an  image 
very  similar  to  that  expressed 
4:  14. 

42.  They  supposed  that  Jesus 
had  been  born  where  he  had 
resided  from  infancy,  in  Naza- 
reth of  Galilee. 

49.  This  multitude ;   the  com- 


him.     And  some  of  them 44 
would  have   taken  him  ; 
but  no  man  laid  hands  on 
him. 

The    officers    therefore  45 
came  to  the  chief  priests 
and  Pharisees  ;  and  they 
said    unto    them,     Why 
did   ye  not    bring   him  \ 
The     officers     answered,  4G 
Never    man     so     spake. 
The   Pharisees    therefore  47 
answered  them,    Are    ye 
also  led  astray?      Hath48 
any  of  the  rulers  believed 
on  him,  or  of  the  Phari- 
sees? But  this  multitude 49 
which   knoweth   not  the 
law  are  accursed.      Nico-50 
demus  saith  unto    them 
(he  that  came  to  him  be- 
fore, being  one  of  them), 
Doth    our    law    judge  a 51 
man,  except  it  first  hear 
from   himself  and  know 
what    he    doeth  ?     They  52 
answered  and  said  unto 
him,    Art    thou    also    of 
Galilee?  Search,  and  2see 
that  out  of  Galilee  arise th 
no  prophet. 


3[And  they  went  every  53 
man  unto  his  own  house : 


2  Or,  see  :  for  out  of  Galilee  &c. 

3  Most  of  the  ancient  authorities  omit 


mon   people,  whom  they  looked 
down  upon  with  contempt. 

52.  Ariseth  no  prophet;  no 
prophet  has  ever  arisen. 

53.  The  Mount  of  Olives;  an 
extended  elevation  of  land,  east 
of  Jerusalem,  where  there  were 
several  retired  villages. 


358 


S.  JOHN. 


8.  1— 


8 but  Jesus  went  unto  the 

2  mount  of  Olives.  And 
ear(y  in  the  morning  he 
came  again  into  the  tem- 
ple, and  all  the  peox)le 
came  un  to  him ;  and  he 
sat    down,    and     taught 

&  them.  And  the  scribes 
and  the  Pharisees  bring 
a  woman  taken  in  adul- 
tery ;  and  having  set  her 

4 in  the  midst,  they  say 
unto  him,  'Master,  this 
woman  hath  been  taken 
in  adultery,  in  the  very 

5 act.  Now  in  the  laAV 
Moses  commanded  us  to 
stone    such :    what   then 

6  sayest  thou  of  her  %  And 
this  they  said,  'tempting 
him,  that  they  might 
have  whereof  to  accuse 
him.  But  Jesus  stooped 
down,  and  with  his  linger 

John  vii.  53 — viii.  11.     Those  which  con- 
tain it  vary  much  from  each  other. 

CHAPTER  VIII. 

5.  Now  in  the  law.  Lev.  20: 
10.  This  law  had,  however,  been 
a  dead  letter  for  a  long  time. 

7.  Without  sin  ;  pure  in  respect 
to  the  charge  which  they  had 
brought  against  the  woman. 

9.  Eldest;  those  of  highest 
rank  and  dignity. — Alone  ;  alone 
in  the  place  where  the  accusers 
had  stood.  Other  spectators 
probably  remained  around. 

[11.  "Whether  this  passage 
(vers.  1-11)  was  really  writ- 
ten by  John  or  not,  is  a  ques- 
tion upon  which  Biblical  crit- 
ics differ.  As  stated  in  the 
margin,  most  of  the  ancient 
manuscripts  do  not  contain  it, 
and  in  those  manuscripts  which 
do  contain  it,  there  are  great 
variations  of  form  and  expres- 
sion.    Moreover,    the    style  and 


wrote  on  the  ground.  But  7 
when  they  continued  ask- 
ing   him,    he    lifted    up 
himself,    and    said   unto 
them,  He  that  is  without 
sin  among  you,   let  him 
first  cast  a  stone  at  her. 
And    again    he    stooped  8 
down,   and  with  his  fin- 
ger wrote  on  the  ground. 
And     they,    when    they  9 
heard  it,  went  out  one  by 
one,  beginning  from   the 
eldest,  even  unto  the  last : 
and  Jesus  was  left  alone, 
and   the    woman,    where 
she  was,    in    the    midst. 
And  Jesus  lifted  up  him- 10 
self,   and  said  unto  her, 
Woman,  where  are  they  \ 
did     no    man     condemn 
thee?     And  she  said,  Noll 
man,    Lord.      And  Jesus 
said,    Neither  do   I  con- 

1  Or,  Teacher 

2  Or,  trying 


character  of  the  narrative  in  the 
original  is  strikingly  unlike 
John.  On  the  other  hand,  the 
act  is  very  like  Jesus.  It  is 
impossible  to  believe  that  any 
monk  could  have  conceived  this 
incident,  and  have  added  it  to 
the  narrative,  while  it  is  quite 
probable  that  monkish  copyists 
might  have  thought  it  to  contain  ■ 
dangerous  and  loose  teaching, 
and  so  have  either  altered  it  or 
left  it  out  altogether.  The  most 
probable  opinion  is,  that  the 
story  was  a  tradition,  perhaps 
originally  a  part  of  one  of  the 
lost  Gospels,  and  was  added  to 
John's  Gospel  either  in  his  life- 
time or  shortly  after  his  death. 
For  a  full  discussion  of  this 
whole  question,  see  my  Com- 
mentary on  John. — L.  A.] 


—8.  25. 


S.   JOHN. 


359 


demn  thee  :  go  thy  way  ; 
from  henceforth  sin  no 
more.] 


*2  Again  therefore  Jesus 
spake  unto  them,  saying, 
I  am  the  light  of  the 
world  :  he  that  folio  we  th 
me  shall  not  walk  in  the 
darkness,  but  shall  have 

13  the  light  of  life.  The 
Pharisees  therefore  said 
unto  him,  Thou  bearest 
witness  of    thyself;    thy 

14  witness  is  not  true.  Jesus 
answered  and  said  unto 
them,  even  if  I  bear  wit- 
ness of  myself,  my  wit- 
ness is  true  ;  for  I  know 
whence  I  came,  and 
whither  I  go ;  but  ye 
know  not  whence  I  come, 

15  or  whither  I  go.  Ye 
iudge   after  the  flesh  ;    I 

16  judge  no  man.  Yea  and 
if  I  judge,  my  judgement 
is  true ;  for  I  am  not 
alone,  but  I  and  the  Fa- 

17ther  that  sent  me.  Yea 
and  in  your  law  it  is 
written,  that  the  witness 

18  of  two  men  is  true.  I  am 
he  that  beareth  witness 
of  myself,  and  the  Father 
that  sent  me  beareth  wit- 

1  Or,  I  am 


13.  Is  not  true;  not  to  be  relied 
upon. 

17.  In  your  law;  referring, 
probably,  to  Deut.  19:15. 

20.  The  treasury ;  a  public 
court  within  the  enclosures  of 
the  temple. — Because  his  hour 
was  not   yet   come; — and  in   the 


ness  of  me.  They  said  id 
therefore  unto  him, 
Where  is  thy  Father? 
Jesus  answered,  Ye  know 
neither  me,  nor  my  Fa- 
ther :  if  ye  knew  me,  ye 
would  know  my  Father 
also.  These  words  spake  20 
he  in  the  treasury,  as  he 
taught  in  the  temple : 
and  no  man  took  him  ; 
because  his  hour  was  not 
yet  come. 

He  said  therefore  again  21 
unto   them,   I    go   away, 
and  ye    shall    seek    me, 
and  shall  die  in  your  sin  : 
whither  I  go,  ye  cannot 
come.     The   Jews    there- 22 
fore    said,   Will    he  kill 
himself,    that    he     saith, 
Whither  I  go,  ye  cannot 
come?     And  he  said  un-23 
to  them,  Ye  are  from  be- 
neath ;  I  am  from  above  : 
ye  are  of  this  world  ;   I 
am  not  of  this  world.     1 24 
said  therefore  unto  you, 
that  ye  shall  die  in  your 
sins  :    for   except   ye   be- 
lieve  that  'I   am  he,   ye 
shall  die    in    your   sins. 
They  said   therefore  un-25 
to  him,   Who  art   thou  ? 
Jesus    said     unto    them, 
2  Even  that  which  I  have 

2  Or,  How  is  it  that  I  even  speak  to  you 
at  all  ? 


meantime,  the  evil  passions  of 
his  enemies  were  entirely  under 
divine  regulation  and  control. 

24.  In  the  phrase  I  am  there 
is  a  reference  to  Exodus  3:  14. 
See  verse  58. 

25.  Scholars  are  not  agreed  ;r> 
the  interpretation  of  this  venrs, 


360 


S.  JOHN. 


8.  25-; 


also  spoken  unto  you 
26  from  the  beginning.  I 
have  many  things  to 
speak  and  to  judge  con- 
cerning you  :  howbeit  he 
that  sent  me  is  true  ;  and 
the  things  which  I  heard 
from  him,  these  speak  1 
27'nnto  the  world.  They 
perceived  not  that  he 
^pake  to  them  of  the  Fa- 
28 1  her.  Jesus  therefore 
said,  When  ye  have  lifted 
up  the  Son  of  man,  then 
shall  ye  know  that 3 1  am 
he,  and  that  I  do  nothing 
of  myself,  but  as  the 
Father  taught  me,  I  speak 

29  these  things.  And  he 
that  sent  me  is  with  me  ; 
he  hath  not  left  me  alone  ; 
for  I  do  always  the  things 
that  are  pleasing  to  him. 

30  As  lie  spake  these  things, 
many  believed  on  him. 

31  Jesus  therefore  said  to 
those  Jews  which  had  be- 
lieved him,  If  ye  abide  in 
my    word,    then    are    ye 

32  truly  my  disciples  ;  and 
ye  shall  know  the  truth, 


1  Gr.  into. 

2  Or,  lam    Or,  lam  he:  and  1  do 

3  Or,  hath  noplace  in  you 


two  of  the  most  commonly  re- 
ceived renderings,  being  those 
given  in  the  text  and  in  the 
margin.  Christ  does  not  seem 
a  direct  answer  to  their 
question . 

31.  If  ye  abide.  Many,  who 
had  for  a  time  believed  on  him, 
afterwards  left  him,  and  went 
away,  as  is  stated  John  6 :  66. 

33.  Seed;  descendants. — Never 
—  in  bondage.     Their  pride  and 


and  the  truth  shall  make 
you  free.  They  answered  33 
unto  him,    We  be  Abra- 
ham's   seed,    and    have 
never  yet  been  in  bond- 
age  to    any    man  :    how 
say  est  thou,  Ye  shall  be 
made    free?      Jesus    an- 34 
swered      them,      Verily, 
verily,    I   say  unto   you, 
Every  one  that  commit- 
teth  sin  is  the    bondser- 
vant of  sin.  And  the  bond-  35 
servant    abideth    not    in 
the  house  for  ever :  the 
son  abideth  for  ever.      If  36 
therefore    the   Son   shall 
make  you  free,  ye  shall 
be  free  indeed.     I  know  37 
that    ye  are    Abraham's 
seed  ;  yet  ye  seek  to  kill 
me,    because    my     word 
"hath,  not  free   course  in 
you.     I  speak  the  things38 
which  I  have  seen  with 
*my  Father  :  and  ye  also 
do   the    things  which  ye 
heard  from  your  father. 
They  answered  and  said39 
unto  him,  Our  father  is 
Abraham.       Jesus    saith 


4  Or,  the  Father :  do  ye  alto  therefore 
the  things  which  ye  heard  from  the  Fa- 
ther. 


self-conceit  blinded  them  to  their 
political  as  well  as  to  their  moral 
condition;  for  their  whole  na- 
tion had  long  been  under  the 
iron  yoke  of  the  Romans.  The 
distinctive  characteristic  of  a 
Pharisee  was  an  absurd  and 
boundless  self-complacency, 

which  nothing  could  disturb. 

37.  Hath  not  free    course    in 
you;  i.  e.,  makes  no  progress  in 

jyou. 


-8.  53. 


S.   JOHN. 


361 


unto  them,  If  ye  'were 
Abraham's  children,  aye 
would   do   the  works   of 

40  Abraham.  But  now  ye 
seek  to  kill  me,  a  man 
that  hath  told  you  the 
truth,  which  I  heard  from 
God :  this  did  not  Abra- 

41  ham.  Ye  do  the  works 
of  your  father.  They 
said  unto  him,  We  were 
not  born  of  fornication ; 
we  have  one  Father,  even 

42  God.  Jesus  said  unto 
them,  If  God  were  your 
Father,  ye  would  love 
me  :  for  I  came  forth  and 
am  come  from  God  ;  for 
neither  have  I  come 
of  myself,    but   he   sent 

43  me.  Why  do  ye  not 
'understand  my  speech? 
Even  because  ye  cannot 

44  hear  my  word.  Ye  are 
of  your  father  the  devil, 
and  the  lusts  of  your  fa- 
ther it  is  your  will  to  do. 
He  was  a  murderer  from 
the  beginning,  and  4stood 
not  in  the  truth,  because 
there  is  no  truth  in  him. 
"When  he  speaketh  a  lie, 
he  speaketh  of  his  own  : 
for  he  is  a  liar,  and  the 

1  Gr.  are. 

2  Some  ancient  authorities  read  ye  do 
the  works  of  Abraham. 

3  Or,  know 

4  Some  ancient  authorities  read  stand- 


43.  Cannot  hear ;  will  not  re- 
ceive. 

44.  Stood  not  in  the  truth ;  he 
was  in  high  position,  but  be- 
cause truth  was  not  his  founda- 
tion, he  did  not  stand. 

46.    Convicteth  me  of  sin;  not 


father   thereof.     But  be-  45 
cause  I  say  the  truth,  ye 
believe  me  not.     Which  46 
of  you  convicteth  me  of 
sin  ?     If  I  say  truth,  why 
do  ye  not  believe  me  \  He  47 
that  is  of    God   heareth 
the   words   of  God :    for 
this  cause  ye  hear  them 
not,   because  ye  are   not 
of  God.      The   Jews  an- 48 
swered    and     said     unto 
him,    Say    we    not    well 
that   thou  art  a  Samari- 
tan,   and  hast  a    6devil  \ 
Jesus  answered,    I  have  49 
not  a  6devil ;  but  I  hon- 
our my   Father,   and  ye 
dishonour    me.       But    1 50 
seek  not  mine  own  glory  : 
there  is  one  that  seeketh 
and     judgeth.        Yerily,  51 
verily,  I  say  unto  you,  If 
a  man  keep  my  word,  he 
shall    never    see     death. 
The  Jews  said  unto  him,  52 
Now  we  know  that  thou 
hast  a  6devil.     Abraham 
is    dead,    and    the    pro- 
phets ;  and  thou  sayest, 
If  a  man  keep  my  word, 
he   shall  never  taste    of 
death.     Art  thou  greater  53 
than    our    father    Abra- 


5  Or,  When  one  speaketh  a  lie,  he  speak- 
eth of  his  own :  for  his  father  also  is  a 
liar. 

6  Gr.  demon. 


convinceth,  as  in  the  Old  Version. 
The  meaning  is,  Who  of  you 
can  prove  me  guilty  of  any  sin, 
a  question  which  infidelity  has 
never  yet  been  able  to  answer. 

51.  Shall  never  see  death;  that 
is,  shall  enjoy  eternal  life  and 
happiness. 


362 


S.  JOHN. 


8.   53— 


ham,  which  is  dead  ?  and 
the  prophets  are  dead  : 
whom  makest  thou  thy- 

84  self  {  Jesus  answered,  If 
I  glorify  myself,  my  glory 
is  nothing :  it  is  my  Fa- 
ther that  glorifieth  me  ; 
of  whom  ye  say,  that  he 

55  is  your  God  ;  and  ye 
have  not  known  him : 
but  I  know  him  ;  and  if 
I  should  say,  I  know  him 
not,  I  shall  be  like  unto 
you,  a  liar  :  but  I  know 
him,  and  keep  his  word. 

t*6  Your  father  Abraham  re- 
joiced Ho  see  my  day ; 
and  he  saw  it,   and  was 

<*7glad.  The  Jews  there- 
fore said  unto  him,  Thou 
art  not  yet  fifty  years 
old,  and   hast  thou  seen 

<*8  Abraham?  Jesus  said 
unto  them,  Verily, 
verily  >    I  say  unto  you, 


1  Or,  fftat  !iC  should  see 

2  Gr.  aas  born . 

3  Or,  uas  hidden,  and  went  &c. 


56.  To  see  my  day  ;  to  foresee 
it. 

5*7.  Hast  thou  seen  Abraham  ? 
He  had  not  said  that  he  had 
seen  Abraham,  but  that  Abra- 
ham saw  his  day.  They  wilfully 
perverted  his  words. 

58.  The  marginal  reading  is 
more  accurate — Before  Abraham 
icas,  I  am.  There  is  an  im- 
plied reference  to  the  name 
which  Jehovah  gave  to  himself, 
in  Ex.  3:  14,  and  this  appears  to 
have  been  seen  and  understood 
by  the  Jews,  for  they  saw  in  the 
words  a  claim  of  divinity. 

CHAPTER  IX. 

1.  And  as  he  passed  by;  or,  was 


Before  Abraham  awas,  I 
am.  They  took  up  stones  5» 
therefore  to  cast  at  him : 
but  Jesus  shid  himself, 
and  went  out  of  the  tem- 
ple4. 

And  as  he  passed  by,  he  9 
saw  a  man  blind  from  his 
birth.     And  his  disciples  2 
asked  him,  saying,  Rabbi, 
who  did  sin,  this  man,  or 
his  parents,  that  he  should 
be    born    blind?     Jesus  3 
answered,]S"eitherdid  this 
man  sin,  nor  his  parents : 
but  that  the  works  of  God 
should  be  made  manifest 
in  him.     We  must  work  4 
the    works   of    him   that 
sent  me,  while  it  is  day : 
the  night  cometh,  when 
no  man  can  work.    When  5 
I  am  in  the  world,  I  am 
the  light   of    the   world. 
When   he  had  thus  spo-« 


4  Many  ancient  authorities  add  and 
going  through  the  midst  of  them  went  his 
way,  and  so  passed  by. 


passing  by,  not  necessarily  at  this 
time'.  It  does  not  seem  prob- 
able that,  while  he  was  escaping 
from  the  mob,  he  would  have 
stopped  to  heal  a  blind  man,  or, 
indeed,  that  he  could  have  done 
so  without  being  overtaken  by 
the  mob. 

3.  Neither  did  this  man  sin,  nor 
his  parents  ;  that  is,  as  the  cause 
of  his  blindness. 

4.  While  it  is  day ;  while  I 
have  opportunity.  This  seems 
to  be  mentioned  as  a  reason  why 
he  should  not  postpone  relieving 
the  blind  man  on  account  of  its 
being  the  Sabbath,   (v.  14.) 

6,  7.  We  are  left  entirely  un- 
informed in  respect  to  the  ob- 


—9.  20. 


S.  JOHN. 


363 


ken,  h*9  spat  on  the 
ground,  and  made  clay  of 
the  spittle,  'and  anointed 

7  his  eyes  with  the  clay,  and 
said  urto  him,  Go,  wash 
in  the  pool  of  Siloam 
(which,  is  by  interpreta- 
tion, Sent).  He  went  away 
therefore,     and    washed, 

8  and  came  seeing.  The 
neighbours  therefore,  and 
they  which  saw  him  afore- 
time, that  he  was  a  beggar, 
said,  Is  not  this  he  that 

9 sat  and  begged?  Others 
said,  It  is  he:  others  said, 
No,  bnt  he  is  like  him. 

10  He  said,  I  am  lie.  They 
said  therefore  nnto  him, 
How  then  were  thine  eyes 

11  opened  ?  He  answered, 
The  man  that  is  called 
Jesns  made  clay,  and  an- 
ointed mine  eyes,  and  said 
nnto  me,  Go  to  Siloam, 
and  wash  :  so  I  went  away 
and    washed,    and    I   re- 

lSceived  sight.  And  they 
said  nnto  him,  Where  is 
lie  ?  He  saith,  I  know  not. 

13  They  bring  to  the  Phar- 
isees him  that  aforetime 

14  was  blind.  Now  it  was 
the  sabbath   on  the  day 


when  Jesns  made  the 
clay,  and  opened  his 
eyes.  Again  therefore  the  15 
Pharisees  also  asked  him 
how  he  received  his  sight. 
And  he  said  unto  them, 
He  put  clay  upon  mine 
eyes,  and  I  washed,  and 
do  see.  Some  therefore  16 
of  the  Pharisees  said, 
This  man  is  not  from  God, 
because  he  keepeth  not 
the  sabbath.  But  others 
said,  How  can  a  man  that 
is  a  sinner  do  such  signs? 
And  there  was  a  division 
among  them.  They  say  17 
therefore  unto  the  blind 
man  again,  What  sayest 
thou  of  him,  in  that  he 
opened  thine  eyes  ?  And 
he  said,  He  is  a  prophet. 
The  Jews  therefore  did  18 
not  believe  concerning 
him,  that  he  had  been 
blind,  and  had  received 
his  sight,  until  they  called 
the  parents  of  him  that 
had  received  his  sight, 
and  asked  them, saying,  Is  19 
this  your  son,  who  ye  say 
was  born  blind?  how  then 
doth  he  now  see  ?  His  par-  20 
ents  answered   and  said, 


1  Or,  and  with  the  day  thereof  anointed    his  eyes 


ject  and  design  of  these  meas- 
ures. We  observe,  however, 
that,  by  thus  doing  something 
mmself  which  might  be  consid- 
ered as  wor,k,  and  requiring 
some  action  on  the  part  of  the 
patient,  he  came  more  directly 
into  collision  with  the  supersti- 
tious punctiliousness  of  the 
Ph?~is^es»  ir>  respect  to  the  ob- 


servance of  the  Sabbath  day. — 
Siloam;  a  fountain  and  basin  of 
water  'in  Jerusalem,  very  highly 
esteemed. 

8.  A  beggar ;  the  best  manu- 
scripts have  here  the  word 
beggar  ;  not,  as  in  the  Old  Ver- 
sion, the  word  blind. 

16.   A  sinner  ;  an  impostor. 


3G4 


S.   JOHN 


9.  20- 


AVe  know  that  this  is  our 
son,  and  that  he  was  born 

21  blind:  but  how  he  now 
seeth,  we  know  not ;  or 
who  opened  his  eyes,  we 
know  not :  ask  him  ;  he 
is  of  age  ;  he  shall  speak 

22  for  himself.  These  things 
said  his  parents,  because 
they  feared  the  Jews  :  for 
the  Jews  had  agreed  al- 
ready, that  if  any  man 
should  confess  him  to  be 
Christ,  he  should  be  put 
out    of     the    synagogue. 

23  Therefore  said  his  par- 
ents, He  is  of  age  ;    ask 

24  him.  So  they  called  a 
second  time  the  man  that 
was  blind,  and  said  unto 
him,  Give  glory  to  God, 
We  know  that  this  man 

25  is  a  sinner.  He  therefore 
answered,  Whether  he  be 
a  sinner,  I  know  not :  one 
thing  I  know,  that,  where- 
as I  was  blind,  now  I  see. 

26  They  said  therefore  unto 
him,  What  did  he  to  thee  l 
how  opened  he  thine  eves? 

27  He  answered  them,  I  told 
you  even  now,  and  ye  did 
not  hear:  wherefore  would 


22.  Be  put  out  of  the  syna- 
gogue ;  by  excommunication, 
which  was  a  very  much  more 
serious  penalty  in  its  conse- 
quences than  it  is  in  our  time. 

23.  Thus  referring  them  to 
their  son,  in  order  to  avoid  the 
responsibility  of  expressing  an 
opinion  themselves. 

24.  Give  glory  to  God  ;  thai  is, 
fear  God,  and  confess  that  this 
is  an   imposture.      Sec   Jos 

£9,  for  a  similar  expression. 
27.  Did  not  hear ;  did  not  re- 


ye       hear       it       again  ? 
Would    ye    also   become 
his  disciples?     And  they 28 
reviled     him,    and    said, 
Thou    art    his    disciple ; 
but     we     are      disciples 
of  Moses.    We  know  that  29 
God    hath    spoken    unto 
Moses :    but   as   for   this 
man,  we  know  not  whence 
he  is.    The  man  answered  30 
and  said  unto  them,  Why, 
herein  is  the  marvel,  that 
ye  know  not  whence  he 
is,    and    yet    he    opened 
mine  eyes.  We  know  that  31 
God  heareth  not  sinners : 
but  if  any  man  be  a  wor- 
shipper of  God,   and  do 
his  will,  him  he  heareth. 
Since  the  world  began  it  32 
was  never  heard  that  any 
one  opened  the  eyes  of  a 
man  born  blind.     If  this  33 
man  were  not  from  God, 
he  could  do  nothing.  They  34 
answered   and  said  unto 
him,     Thou     wast     alto- 
gether born  in   sins,  and 
dost  thou  teacli  us  \    And 
they  cast  him  out. 

Jesus  heard  that  they  35 
had   cast   him   out ;   and 


gard  it. 

30.  Herein  is  the  marvel;  not, 
merely,  a  marvellous  thing.  He 
speaks  as  though  the  unbelief  of 
the  Pharisees  was  stranger  even 
than  the  miraculous  cure. 

34.  Born  in  sins;  born  marked 
with  visible  token.,  as  they  sup- 
posed,  of  the  divine  displeasure. 
—  Cast  him  out;  i.  e.,  they  ex- 
communicated him. 

35.  And  finding  him ;  the  im- 
plication is  that  Jesus  looked 
for  him,  and  hunted  him  out, 


-10.  4. 


S.   JOHN. 


366 


finding    him,     lie     said, 
Dost  thou  believe  on  *the 

36  Son  of  Gfod  \  He  answered 
and  said,  And  who  is  he, 
Lord,  that  I  may  believe 

37  on  him  \  Jesus  said  un- 
to him,  Thou  hast  both 
seen  him,  and  he  it  is 
that  speaketh  wdth  thee. 

88  And  he  said,  Lord,  I  be- 
lieve. And  he  worshipped 

89  him.  And  Jesus  said, 
For  judgement  came  I 
into  this  world,  that  they 
which  see  not  may  see  ; 
and  that  they  which  see 

40  may  become  blind.  Those 
of  the  Pharisees  which 
were  with  him  heard 
these  things,  and  said 
unto   him,    Are  we   also 

41  blind?     Jesus   said  unto 


1  Many  ancient  authorilk 
Son  of  man. 


read   the 


,  36.  Who  is  he,  Lord  ?  perhaps 
not  La  owing  that  Jesus  was  the 
one  who  had  restored  him ;  for, 
as  he  had  not  seen  him  before, 
he  could  not  now  have  recog- 
nized him,  except  by  his  voice. 

39.  Which  see  not ;  which 
think  they  see  not;  that  is,  are 
aware  of  their  blindness  and 
ignorance.  —  They  which  see ; 
think  they  see. — Become  blind; 
convinced  of  their  ignorance, 
and  made  humble  and  lowly-- 
minded. 

41.  If  ye  were  blind;  con- 
scious of  your  blindness  and  ig- 
norance. 

CHAPTER  X. 

1.  He  that  enter eth  not  by  the 
door  ;  that  is,  by  Christ,  (v.  7.) 
The  condemnation  is  applied  to 
those  religious  teachers,  who, 
like  the  Pharisees,  are  destitute 
of  the  spirit  of  Christ,  and  teach 


them,  If  ye  were  blind, 
ye  would  have  no  sin ; 
but  now  ye  say,  We  see  : 
your  sin  remaineth. 

Yerily,    verily,    I    say  10 
unto    you,     He    that 
entereth  not  by  the  door 
into  the  fold  of  the  sheep, 
but    climbeth    up    some 
other  way,  the  same  is  a 
thief  and  a  robber.     But  2 
he  that  entereth  in  by  the 
door  is  2the  shepherd  of 
the  sheep.     To   him   the  3 
porter  openeth  ;  and  the 
sheers    hear     his    voice  : 
and   he   calleth    his  own 
sheep      by      name,     and 
leadeth  them  out.    When 4 
he  hath  put  forth  all-  his 
own,    he      goeth    before 
them,  and  the  sheep  fol- 

2  Or,  a 


salvation  otherwise  than  through 
him.  Climbing  up  some  other 
way,  refers  to  spiritual  charac- 
teristics, not  to  a  want  of  com- 
pliance with  the  forms  of  organ- 
ization and  office;  for  the  Phari- 
sees were  punctilious,  in  the 
extreme,  in  respect  to  the  latter.  | 

2.  The  shepherd  of  the  sheep; 
the  marginal  reading  is  unques- 
tionably the  correct  one,  a  shep- 
herd of  the  sheep.  The  meaning 
is,  that  whoever  enters  into 
Christ's  fold,  is  thereby  appoint- 
ed to  become  a  shepherd  of 
others.  It  is  illustrated  by 
Christ's  instruction** to  Peter  in 
John  21-;  15-17. 

3.  The  porter  ;  the  person  em- 
ployed to  keep  the  door  of  the 
fold. 

4.  When  he  hath  put  forth  all 
his  own  ;  the  true  shepherd  neg- 
lects none,  leaves  none  behind. 


366 


S.   JOHN. 


10.   4— 


low  him  :  for  they  know 

5  his  voice.  And  a  stranger 
will  they  not  follow,  but 
will  flee  from  him :  for 
they  know  not  the  voice 

6  of  strangers.  This  '  par- 
able spake  Jesus  unto 
them ;  but  they  under- 
stood not  what  things 
they  were  which  he  spake 
unto  them. 

7  Jesus  therefore  said 
unto  them  again,  Verily, 
verily,  I  say  unto  you,  I 
am  the  door  of  the  sheep. 

8  All  that  came  before  me 
are  thieves  and  robbers : 
but  the  sheep  did  not  hear 

9  them.  I  am  the  door : 
by  me  if  any  man  enter 
in,  he  shall  be  saved,  and 
shall  go  in  and  go  out, 
and   shall    find    pasture. 

io  The  thief  cometh  not,  but 
that  he  may  steal,  and 
kill,  and  destroy  :  I  came 

1  Or,  proverb 


8.  This  verse  is  somewhat  dif- 
ficult of  construction,  and  very 
difficult  of  interpretation;  for 
many  revered  and  inspired 
teachers  came  before  Christ, 
Moses,  Isaiah,  &c.  Perhaps  the 
moaning  is,  All  who  have  put 
themselves  before  me;  i.  e., 
above  me. 

0.  Pasture;  food,  spiritual 
support. 

10.  This  verse  strikingly  con- 
trasts true  and  false  religious 
teaching.  False  religions  pre- 
vent spiritual  life,  the  true  reli- 
gion promotes  it. 

12.  Hireling;  that  is,  a  man 
employed  for  wages,  and  influ- 
enced  chiefly    by    his  expected 


that  they  may  have  life, 
and    may     2have    it 
abundantly.      I    am    the  11 
good  shepherd :  the  good 
shepherd     layeth     down 
his  life  for  the  sheep.  He  12 
that  is  a  hireling,  and  not 
a   shepherd,   whose    own 
the   sheep    are    not,    be- 
holdeth  the  wolf  coming, 
and  leaveth    the    sheep, 
and  fleeth,   and  the  wolf 
snatcheth      them,      and 
scattereth  them:  hejleethis 
because  he  is  a  hireling, 
and   careth   not    for    the 
sheep.      I  am   the  good  14 
shepherd ;    and    I   know 
mine  own,  and  mine  own 
know   me,    even    as    the  15 
Father  knoweth  me,  and 
I  know  the  Father ;  and  I 
lay  down  my  life  for  the 
sheep.     Ancf  other  sheep  16 
I  have,  which  are  not  of 
this   fold :     them   also    I 


2  Or,  hare  abundance 


reward. 

Io.  The  New  Version  makes 
the  meaning  of  this  passage 
much  clearer  than  it  was  before. 
Christ  knows  his  own,  and  his 
own  know  him,  in  the  same  way 
in  which  the  Father  knows 
Christ,  and  Christ  knows  the 
Father.  The  knowledge  is  that 
of  sympathy  and  love.  Compare 
John  17:  21. 

16.  Of  this  fold  ;  the  Jewish 
nation.  —  OneJiocA;  one  nhepherd  ; 
not  one  fold,  one  shepherd,  as 
in  the  Old  Version.  "Not  one 
exclusive  inclosure  of  an  outward 
church,"  says  Dean  Allord; 
"  but  one  flock,  all  knowing  the 
one  shepherd,  and  known  of 
him." 


10.  29^ 


S.  JOHK 


367 


tiiust  'bring,  and  they 
shall  hear  my  voice  ;  and 
"they  shall  become  one 
flock,      one      shepherd. 

17  Therefore  doth  the  Fa- 
ther love  me,  because  I 
lay  down  my  life,  that  I 

18  may  take  it  again.  No 
one  3  taketh  it  away  from 
me,  but  I  lay  it  down  of 
myself.  I  have  4  power 
to  lay  it  down,  and  I 
have  *  power  to  take  it 
again.  This  command- 
ment received  I  from  my 
Father. 

19  There  arose  a  division 
again  among  the  Jews  be- 
cause   of    these    wrords. 

20  And  many  of  them  said, 
He  hath  a  6  devil,  and  is 
mad  ;  why  hear  ye  him  % 

21  Others  said,  These  are  not 
the  sayings  of  one  pos- 
sessed with  a  5  devil. 
Can  a  6  devil  open  the  eyes 
of  the  blind  % 

1  Or,  lead 

2  Or,  there  shall  be  one  flock 

3  Some  ancient  authorities   read  took 
it  away. 

4  Or,  right 


18.  This  commandment;  this 
power. 

22.  The  feast  of  the  dedication. 
This  feast  commemorated  the 
renovation  and  purifying  of  the 
temple,  after  it  had  been  deso- 
lated and  polluted  by  foreign 
armies. 

23.  Solomon' 's porch  ;  an  exten- 
sive piazza,  or  covered  walk,  on 
the  eastern  side  of  the  temple. 

24.  How  long  dost  thou  hold  us 
in  suspense;  a  more  accurate 
rendering  of  the  original  than 
the  Old  Version,  how  long  dost 
thou  make    us  to   doubt.     They 


"And  it  was  the  feast  of  22 
the    dedication   at    Jeru- 
salem :  it  was  winter ;  and  23 
Jesus  was  walking  in  the 
temple    in     Solomon's 
porch.     The  Jews  there- 24 
fore  came    round    about 
him,  and  said  unto  him, 
How  long  dost  thou  hold 
us  in  suspense  %    If  thou 
art    the    Christ,     tell    us 
plainly.     Jesus  answered  25 
them,  I  told  you,  and  ye 
believe    not :    the   works 
that  I  do  in  my  Father's 
name,  these  bear  witness 
of    me.     But   ye   believe  26 
not,  because  ye  are  not  of 
my  sheep.  My  sheep  hear  27 
my   voice,    and    I    know 
them,  and  they  follow  me : 
and    I    give    unto    them  28 
eternal    life  ;     and    they 
shall  never  perish,  and  no 
one  shall  snatch  them  out 
of  my  hand.  7My  Father,  29 
which    hath  given  them 

5  Gr.  demon. 

6  Some    ancient  authorities  read  Ac 
that  time  teas  the  feast. 

7  Some  ancient  authorities  read   That 
which  my  Father  hath  given  unto  me. 


desired  to  make  Christ  declare 
himself  distinctly.  What  effect 
would  have  been  produced  by 
such  a  declaration,  is  very  clear 
from  their  outbreak  against  him, 
as  guilty  of  blasphemy,  when  in 
his  trial  before  the  council  he 
declared  himself  to  be  the  Mes- 
siah, the  Son  of  the  living  God. 

26.  The  words,  as  I  said  unto 
you,  are  added  in  the  Old  Ver- 
sion. 

29.  I  and  the  Father  are  one. 
This  is  even  a  stronger  and  more 
emphatic  declaration  of  Christ's 
power  and  authority,  than  the 


368 


S.  JOHtf. 


10.  29 


unto  me,  is  greater  than 

all ;  and  no  one  is  able  to 

snatch  Hhem  out  of  the 

30 Father's  hand.    I  and  the 

31  Father  are  one.  The  Jews 
took  up  stones  again  to 

32  stone  him.  Jesus  an- 
swered them,  Many  good 
works  have  I  shewed  you 
from  the  Father ;  for 
which  of  those  works  do 

33 ye  stone  me?  The  Jews 
answered  him,  For  a  good 
work  Ave  stone  thee  not, 
but  for  blasphemy  ;  and 
because  that  thou,  being 
a    man,    makest    thyself 

34  God.  Jesus  answered 
them,  Is  it  not  written  in 
your  law,  I  said,  Ye  are 

35 gods?  If  he  called  them 
gods,  unto  whom  the  word 
of  GUm~  came  (and  the 
scripture  cannot  be  bro- 

36  ken),  say  ye  of  him,  whom 
the  Father 2  sanctified  and 
sent  into  the  world,  Thou 
blasphemest ;  because  I 
said,  I  am  the  Son  of  God  ? 

1  Or,  aught 


erroneous  rendering  of  the  Old 
Version,  I  and  my  Father. 

34.  Ps.  82  :  6. 

35.  Unto  iclwm  the  word  of  God 
tame  ;  that  is,  the  commission  of 
God  ;  meaning  those  commission- 
ed by  him  to  execute  his  will. — 
Cannot  be  broken  ;  caunot  be  pro- 
nounced wrong. 

36.  Sanctified ;  consecrated  to 
the  work,  viz.,  of  redemption. 
In  the  reply  of  our  Saviour  con- 
tained in  this  and  in  th<'  two 
preceding  verses,  we  observe 
that  he  neither  affirms  nor  de- 


If  I  do  not  the  works  of  37 
my  Father,  believe  me  not. 
But  if  I  do  them,  though  38 
ye  believe  not  me,  believe 
the  works :  that  ye  may 
know     and     understand 
that  the  Father  is  in  me, 
and  I  in  the  Father.   They  39 
sought  again  to  take  him  : 
and  he  went  forth  out  of 
their  hand. 

And     he     went    away  40 
again  beyond  Jordan  into 
the  place  where  John  was 
at  the  first  baptizing  ;  and 
there    he    abode.      And  41 
many  came  unto  him;  and 
they   said,    John    indeed 
did  no  sign  :  but  all  things 
whatsoever  John  spake  of 
this  man  were  true.    And 42 
many    believed    on    him 
there. 

Now  a  certain  man  was  11 
sick,  Lazarus  of  Bethany, 
of  the  village   of    Mary 
and    her  sister    Martha. 
And    it   was   that    Mary  3 
which  anointed  the  Lord 

2  Or,  consecrated 


nies  the  charge  advanced  against 
him  by  the  Pharisees,  (v.  33,)  of 
making  himself  divine.  He 
shows  that  his  language  is  to  be 
justified,  on  any  supposition 
which  may  be  made  in  regard  to 
his  character. 

CHAPTER  XT. 

1.  Bethany;  a  village  near 
Jerusalem. — Mary  and  her  sister 
Martha.  They  are  mentioned 
Luke  10:38-42. 

2.  Which  anointed  the  lA)rd, 
&c. ;  afterwards,  as  narrated 
12:3-9. 


—11.  16. 


S.  JOHN. 


371 


with  ointment,  and  wip- 
ed his  feet  with  her  hair, 
whose    brother     Lazarus 

3  was  sick.  The  sisters 
therefore  sent  unto  him, 
saying,  Lord,  behold,  he 
whom  thou  lovest  is  sick. 

4  Bat  when  Jesus  heard  it, 
he  said,  This  sickness  is 
not  unto  death,  but  for 
the  glory  of  God,  that 
the  Son  of  God  may  be 

5  glorified  thereby.  Now 
Jesus  loved  Martha,  and 
her    sister,   and  Lazarus. 

6  When  therefore  he  heard 
that  he  was  sick,  he 
abode  at  that  time  two 
days  in  the  place  where 

7  he  was.  Then"  after  this 
he  saith  to  the  disciples, 
Let    us    go  into    Judaea 

8  again.  The  disciples  say 
unto  him,  Rabbi,  the 
Jews  were  but  now  seek- 
ing to  stone  thee;  and 
goest  thou  thither  again  \ 

9  Jesus  answered,  Are  there 
not  twelve  hours  in  the 
day  \  If  a  man  walk  in 
the    day,    he    stumbleth 

1  Gr.  be  saved. 


6.  He  abode,.  &c. ;  to  allow  time 
for  the  results  of  the  sickness  of 
Lazarus  to  be  fully  developed. 

8.  Seeking  to  stone  thee;  as  de- 
scribed  10:  31,  and  39. 

9.  Are  there  not  twelve  hours, 
&c.  The  meaning  seems  to  be 
that  man  may  go  forward  in  the 
discharge  of  his  duty,  at  the 
proper  time  for  its  performance, 
safely  and  without  fear.  There 
is  a  light  which  will  protect  and 
guide  him.  It  is  when  he  at- 
tempts to  walk  in  the  night, — 

15 


not,  because  he  seeth  the 
light  of  this  world.     Butio 
if    a    man    walk    in   the 
night,  he  stumbleth,  be- 
cause the  light  is  not  in 
him.    These  things  spake  11 
he :    and    after    this    he 
saith     unto     them,    Our 
friend  Lazarus  is  fallen 
asleep  ;  but  I  go,   that  I 
may  awake  him   out  of 
sleep.        The       disciples  13 
therefore  said  unto  him, 
Lord,  if  he  is  fallen  asleep, 
he   wrill    'recover.      Now  13 
Jesus  had  spoken  of  his 
death :  but  they  thought 
that  he  spake  of  taking 
rest  in  sleep.   Then  Jesus  14 
therefore  said  unto  them 
plainly,  Lazarus  is  dead. 
And  I  am  glad  for  your  15 
sakes    that    I    was     not 
there,    to    the  intent    ye 
may    believe ;    neverthe- 
less let  us  go  unto  him. 
Thomas  therefore,  who  is  16 
called  2Didymus,  said  un- 
to    his    fellow-disciples, 
Let  us  also  go,  that  we 
may  die  with  him. 

2  That  is,  Twin. 


that  is,  to  go  where,  or  to  do 
what,  he  ought  not, — that  he 
must  expect  to  stumble  and 
fall. 

15.  That  I  was  not  there  ;  to 
heal  him  of  his  sickness,  instead 
of,  as  now,  restoring  him  from 
the  dead. 

16.  Didymus;  the  twin. — 
That  ice  may  die  with  him  ;  with 
Jesus,  who,  he  supposed,  was 
going  into  the  extreme  of  dan- 
ger, Bethany  being  very  near  to 
Jerusalem. 


373 


S.  JOHN. 


%  17— r 


17  So  when  Jesns  came,  lie 
found  that  he  had  been  in 
the   tomb   four    days   a*l- 

18  ready.  Now  Bethany 
was  nigh  unto  Jerusalem, 
about  fifteen  furlongs  off  ; 

19 and  many  of  the  Jews 
had  come  to  Martha  and 
Mary,  to  console  them 
concerning  their  brother. 

20  Martha  therefore,  when 
she  heard  that  Jesus  was 
coming,  went  and  met 
him :    but  Mary  still  sat 

si  in    the   house.       Martha 
therefore  said  unto  Jes 
Lord,  if  thou  hadst  been  j 
here,  my  brother  had  not 

22  died.  And  even  now  I 
know  that,  whatsoever 
thou  shalt  ask  of  God, 

23  God  will  give  thee.  Jesus 
saith  unto  her,  Thy  bro- 
ther    shall    rise     again. 

24  Martha  saith  unto  Mm,  I 
know  that  he  shall  rise 
again  in  the  resurrection 

25  at  the  last  day.  Jesus 
said  unto  her,  I  am  the 
resurrection,  and  the  life: 
he  that  belie veth  on  me, 
though  he  die,  yet  shall 

26 he  live:  and  whosoever 
liveth   and   believeth   on 

1  Or,  Tier  sister,  saying  secretly 


me  shall  never  die.  Be- 
lievest  thou  this  I  She  97 
saith  unto  him,  Yea, 
Lord:  I  have  believed 
that  thou  art  the  Christ, 
the  Son  of  God,  even  he 
that  cometh  into  the 
world.  And  when  she  28 
had  said  this,  she  went 
away,  and  called  Mary 
'her  sister  secretly,  say- 
ing, The  ^Master  is  here, 
and  calleth  thee.  And 29 
she,  when  she  heard  it, 
arose  quickly,  and  went 
unto  him.  (Now  Jesus  30 
was  not  yet  come  into  the 
village,  out  was  still  in 
the  place  where  Martha 
met  him. )  The  Jews  then  31* 
which  were  with  her  in 
the  house,  and  were  com- 
forting her,  when  they 
saw  Mary,  that  she  rose 
up  quickly  and  went  out, 
followed  her,  supposing 
that  she  was  going  unto 
the  tomb  to  Veep  there. 
Mary  therefore,  when  she  33 
came  where  Jesus  was, 
and  saw  him,  fell  down 
at  his  feet,  saying  unto 
him,  Lord,  if  thou  hadst 
been  here,  my  brother  had 


20.  Still  sat  in  the  house  ;  not 
mt  still.  The  meaning  is  simply 
that  she  remained  in  the  house. 
Martha  was  the  more  active, 
Mary  the  more  quiet  of  the  two 
sisters.  Compare  Luke  10:38- 
42. 

22.  Ecennow,  &c.  This  is  not 
to  be  understood  as  an  intiina- 


2  Or,  Teacher 


3  Gr.  wail. 


tion  from  Martha  that  Lazarus 
might  be  restored  to  life,  as  is 
evident  from  the  conversation 
which  follows.  The  meaning 
is,  that  even  now  she  did  not 
doubt  his  power,  although  he 
had  not  been  present  to  exercise 
it,  in  saving  her  brother. 


-11.  39. 


S.  JOHN. 


373 


33  not  died.  When  Jesns 
therefore  saw  her  1  weep- 
ing, and  the  Jews  also 
'weeping  which  came  with 
her,  he  8  groaned  in  the 
spirit,  and  8  was  troubled, 

34  and  said,  Where  have  ye 
laid  him  ?  They  say  unto 
him,  Lord,  come  and  see. 

wept.      The    Jews 
therefore     said,     Behold 
37  how  he  loved  him  !     But 
some  of  them  said,  Could 

1  Gr.  wailing. 

%  Or,  was  moved  with  indignation  in 
the  spirit 


«J«nu 


"  33.  He  groaned  in  the  spirit, 
and  was  troubled.  This  account 
of  Jesus  being  so  overwhelmed 
with  grief,  at  the  grave  of  a 
friend,  whom  he  knew  that  he 
was  in  a  few  moments  going  to 
recall  again  to  life,  is  one  of  those 
representations  appearing  at  first 
view  at  variance  with  probability 
and  the  laws  of  the  human  mind, 
but,  on  closer  examination, 
found  to  be  entirely  in  accord- 
ance with  them,  which  consti- 
tute a  strong  internal  evidence 
of  the  honest  historical  fidelity 
of  these  narratives.  Imagination 
would  have  pictured  the  Sa- 
viour, under  such  circumstances 
as  these,  calm,  composed,  and, 
in  consequence  of  his  anticipa- 
tion of  the  result,  rising  above 
all  the  emotions  and  sufferings 
of  the  scene.  But  this  idea 
would  rest  on  a  superficial  view. 
Grief  is  not  of  the  nature  of  re- 
gret, as  for  a  loss  or  a  disappoint- 
ment. It  is  a  form  of  affection. 
It  is  love,  as  modified,  when  the 
object  of  it  lies  silent,  cold,  and 
lifeless, — a  victim  of  the  merci- 
less destroyer.  Grief  may  be 
mingled  with  regret  for  a  loss, 
and  with  many  other  painful 
feelings;    but   it   is,  in  its   own 


not  this  man,  which  open- 
ed the  eyes  of  him  that 
was  blind,    have    caused 
that  this  man  also  should 
not  die?     Jesus  therefore 38 
again  4groaning  in  himself 
cometh  to  the  tomb.    Now 
it  was  a  cave,  and  a  stone 
lay    "against    it.      Jesus 39 
saith,  Take  ye  away  the  • 
stone.    Martha,  the  sister 
of    him   that  was   dead, 
saith  unto  him,  Lord,  by 

3  Gr.  troubled  himself. 

4  Or,  being  moved  with  indignation  in 
himself  5  Or,  upon 

nature,  distinct  from  them  all; 
and  it  rises  spontaneously  at  the 
simple  contemplation  of  a  be- 
loved object,  dead,  whatever 
may  be  the  other  circumstances 
that  attend  the  bereavement.  A 
mother,  while  dying  herself,  will 
mourn  the  death  of  her  infant 
child,  though,  by  the  event,  she 
expects  to  preserve,  not  lose,  its 
society.  And  so  the  feelings  of 
Jesus  would  naturally  be  as 
strongly  moved  to  grief  by  this 
event,  and  by  witnessing  the 
scene  of  suffering  and  sorrow 
which  it  occasioned,  as  if  he  had 
been  a  Sadducee,  and  supposed 
that  his  lost  friend  had  been 
blotted  out  of  existence  forever. 
In  the  pictures  which  the  sa- 
cred writers  have  drawn,  there 
are  many  such  touches  as  this, 
so  profoundly  true  to  nature,  in 
fact,  and  yet  so  apparently  un- 
natural, that  they  would  have 
required  far  greater  knowledge 
and  art  than  these  simple  his- 
torians possessed,  for  their  in- 
vention, as  elements  of  interest 
in  a  fabricated  story. 

39.  Four  days.  If  we  allow 
one  day  for  the  messenger  to  go 
to  the  place  beyond  Jordan, 
where   Jesns  was,  and  one  day 


374 


S.  J0I1X. 


11.  39— 


this  time  lie  stinketh  :  for 
lie  ha tli  been  dead  four 

40 days.  Jesus  saith  unto 
her,  Said  I  not  unto  thee, 
that,  if  thou  believedst, 
thou   shouldest    see    the 

41  glory  of  God?  So  they 
took  away  the  stone. 
And  Jesus  lifted  up  his 
ryes,  and  said,  Father,  I 
thank     thee     that     thou 

43lieardestme.  And  I  knew 
that  thou  nearest  me  al- 
Avays  :  but  because  of  the 
multitude  which  standeth 
around  I  said  it,  that  they 
may    believe     that    thou 

4:3  didst  send  me.  And  when 
he  had  thus  spoken,  lie 
cried  with  a   loud  voice, 

44  Lazarus,  come  forth.  He 
that  was  dead  came  forth, 
bound  hand  and  foot  with 
'grave-clothes;  and  his 
face  was  bound  about  with 
a  napkin.  Jesus  saith 
unto  them,  Loose  him, 
and  let  him  go. 

43  Many  therefore  of  the 
Jews,  which  came  to 
Mary    and    beheld  tnat 

1  Or,  grarebands 


for  Jesus  to  come  to  Bethany, 
ii  will  appear  that  Lazarus  must 
have  died  about  the  time  that 
the  messenger  left  him. 

44.  Bound  hand  and  foot ;  en- 
tirely enveloped  in  grave- 
clothes. 

50.  Ye  know  nothing  at  all.  He 
paid  this  in  reply,  probably,  to 
Bpeakers  in  the  council 
who  had  opposed  putting  Jesns 
to  death.  Hi'  meant  that  it  was 
bettrr  that  Jesus  should  die. 
whether  he   were  guilty  or  not, 


gathered   a  council, 
said,    What   do   we? 


which  he  did,  believed 
on  him.  But  some  of 46 
them  went  away  to  the 
Pharisees,  and  told  them 
the  things  which  Jesus 
had  done. 

The  chief  priests  there- 47 
fore    and    the   Pharisees 
and 
for 
this    man     doeth     many 
signs.    If  we  let  him  thus 48 
alone,  all  men  will  believe 
on  him  :  and  the  Romans 
will  come  and  take  away 
both  our   place   and  our 
nation.  But  a  certain  one 49 
of  them,  Caiaphas,  being 
high    priest    that    year, 
said  unto  them,  Ye  know  50 
nothing  at  all,  nor  do  ye 
take   account   that    it   is 
expedient   for   you    that 
one    man  should  die  for 
the  people,  and  that  the 
whole  nation  perish  not. 
Now  this  he  said  not  of  51 
himself  :  but   being  high 
priest  that  year,  he  pro- 
phesied that  Jesus  should 
die   for   the  nation  ;  and  52 

2  Many  ancient   nntliorities    read    the 
things  which  /< 


rather  than  that  the  displeasure 
of  the  Romans  should  be  in- 
curred, and  the  whole  nation  be 
destroyed. 

51.  That  is,  he  was  led  by  the 
divine  Spirit  t<>  utter  word-  sus- 
ceptible of  a  prophetic  interpre- 
tation,—so  different  from  the 
meaning  winch  he  intended  to 
convey.  It  is  not  -incredible 
that  Gh>d  should  overrule  such 
an  ntterance  of  such  a  speaker 
so  ;is  to  make  it  unconsciously 
prophetic. 


-12.  6. 


S.    JOHtf, 


375 


not  for  the  nation  only, 
but  that  he  might  also 
gather  together  into  one 
the  children  of  God  that 

53  are  scattered  abroad*  So 
from  that  day  forth  they 
took  counsel  that  they 
might  put  him  to  death. 

54  Jesus  therefore  walked 
no  more  openly  among 
the  Jews,  but  departed 
thence  into  the  country 
near  to  the  wilderness, 
into  a  city  called 
Ephraim ;  and  there  he 
tarried  with  the  disciples. 

55  Now  the  passover  of  the 
Jews  was  at  hand  :  and 
many  went  up  to  Jerusa 
lem    out   of  the   country 
before    the   passover,    to 

56  purify  themselves.  They 
sought  therefore  for  Je- 
sus, and  spake  one  with 
another,  as  they  stood  in 
the  temple,  What  think 
ye?      That   he    will    not 

57 come  to  the  feast?  Now 
the  chief  priests  and  the 
Pharisees  had  given  com- 

1  See  marginal  note  on  Mark  xiv.  3. 

CHAPTER  XII. 

1.  The  passover  ;  the  passover 
during  which  he  was  crucified. 

2.  There ;  in  Bethany,  but  not 
at  the  house  of  Mary  and  Mar- 
tha. It  was  at  the  house  of 
Simon  the  leper,  as  we  learn 
from  Matt.  26 :  6.  Martha  came 
to  aid  in  the  service,  and  Laza- 
rus, whose  case  had  attracted 
great  attention,  as  stated  below, 
(v.  9-11,)  was  also  there,  prob- 
ably as  the  head  of  the  household. 

6.  The  statement  of  John  is 
not  merely  that  Judas  had  the 
bag,  and  bare,  or  carried   what 


mandment,  that,  if  any 
man  knew  where  he  was, 
he  should  shew  it,  that 
they  might  take  him. 

Jesus  therefore  sixdays!2 
before  the  passover  came 
to  Bethany,  where  Laza- 
rus    was,     whom     Jesus 
raised  from  the  dead.    So 2 
they  made  him  a  supper 
there:      and     Martha 
served;  but  Lazarus  was 
one  of  them  that   sat  at 
meat    with    him.      Mary 3 
therefore    took   a   pound 
of  ointment  of  Spikenard, 
very    precious,    and     an- 
ointed the  feet  of  Jesus, 
and  wiped  his  feet  with 
her  hair :  and  the  house 
was  filled  with  the  odour 
of    the    ointment.      But  4 
Judas  Iscariot,  one  of  his 
disciples,    which    should 
betray  him,   saith,  Whys 
was    not    this    ointment 
sold    for   three    hundred 
2  pence,  and  given  to  the 
poor  \     Now  this  he  said,  6 
not  because  he  cared  for 

2  See  marginal  note  on  Matt,  xviii.  28. 

was  put  therein  ;  but  that,  hav- 
ing the  bag,  he  took  away— or 
purloined  what  was  put  therein, 
and  this  was  the  reason  why  he 
wished  the  ointment  sold,  and 
the  money  put  into  the  bag-, 
because  it  would  give  him  an- 
other opportunity  to  indulge  his 
thievish  propensities.  This  bag 
was  one  in  which  was  carried 
the  money  provided  for  the  use 
of  Jesus  and  his  immediate  fol- 
lowers. The  sums  necessary  for 
these  purposes  seem  to  have 
been  furnished  by  the  contribu- 
tions of  friends.     (Luke  8:  3.) 


376 


S.  JOHN. 


12.  6— 


the  poor  ;  but  because  he 
was  a  thief,  and  having 
the  'bag  'took  away 
what    was    put    therein. 

7  Jesus  therefore  said, 
'Suffer  her  to  keep  it 
against    the   day  of    my 

8  burying.  For  the  poor 
ye  have  always  with  you  ; 
but  me  ye  have  not  al- 
ways. 

9  The  common  people 
therefore  of  the  Jews 
learned  that  he  was  there  : 
and  they  came,  not  for 
Jesus'  sake  only,  but 
that  they  might  see 
Lazarus  also,  whom  he 
had  raised  from  the  dead. 


1  Or,  box 

2  Or,  carried  what  vas  put  therein 

3  Or,  Let  her  alone  :   it  was  that  she 


7,  8.  John's  account  only  par- 
tially reports  the  words  of 
Christ.  For  a  full  report,  exam- 
ine the  account  of  the  other  two 
Evangelists,  Matthew  and  Mark. 
The  language,  Suffer  her  to  keep 
it  </>/<(  inst  the  day  of  my  ourying, 
which  is  somewhat  different 
from  that  of  the  Old  Version, 
must  probably  be  regarded  as 
prophetic.  Mary,  by  pouring 
out  the  ointment  on  the  feet  of 
Jesus,  had,  in  a  certain  poetic 
sense,  preserved  it  for  his  burial. 
Owing  to  the  peculiar  circum- 
stances of  the  case,  she  could 
no:  have  used  it  in  anointing  his 
body  after  his  death. 

8.  It  seems,  from  Matt.  20: 14, 
that  it  was  immediately  after 
this  supper  that  Judas  went  to 
the  priests,  and  made  the  ar- 
raugement  for  betraying  Christ 
to  them.  It  might  have  been 
under  the  influence  of  the  irrita- 
tion produced  by  this  incident. 

'.'.  'J'ln  common  people,  tJierefore, 
of  the  Jews  ;  the  original  implies 


But  the  chief  priests  took  10 
counsel  that  they  might 
put  Lazarus  also  to  death  ; 
because  that  by  reason  of  ll 
him  many  of  the  Jews 
went  away,  and  believed 
on  Jesus. 

On  the  morrow  4  a  great  13 
multitude  that  had  come 
to  the  feast,  when  they 
heard  that  Jesus  was 
coming  to  '  Jerusalem, 
took  the  branches  of  the  13 
palm  trees,  and  went 
forth  to  meet  him,  and 
cried  out,  Hosanna : 
Blessed  is  he  that  cometh 
in  the  name  of  the  Lord, 
even  the  King  of  Israel. 

might  Keep  it 

4  Some  ancient   authorities   read    the 
common  people. 


the  multitude,  or  commonalty, 
in  contrast  with  the  rulers  and 
chief  priests. 

10.  The  other  three  evangelists 
do  not  mention  the  raising  of 
Lazarus  from  the  dead.  It  has 
been  supposed  that  they  might 
have  omitted  to  notice  it,  for 
fear  of  increasing  the  hostility 
of  the  Jews  towards  him,  and 
putting  his  life  in  greater  dan- 
ger; whereas  John  did  not  write 
his  history  until  so  many  years 
had  elapsed  that  the  danger  had 
passed  away. 

13.  Branches  of  the  palm-trees. 
The  palm-tree  was  a  tall  tree, 
with  a  single  stem,  which  was 
surmounted  with  a  tuft  of 
feathery  ramifications,  six  or 
eight  feet  long,  and  called  some- 
times branches  and  sometimes 
leaves.  They  were  used  in 
marches  and  processions  as  the 
emblems  of  rejoicing  and  victo- 
rv. — Even  the  King  of  Israel;  they 
evidently  regarded  Jesus  as  the 
promised  King  or  Messiah. 


-12.  26. 


S.  JOHN. 


sn 


14  And  Jesus,  having  found 
a  young  ass,  sat  thereon  ; 

15  as  it  is  written,  Fear  not, 
daughter  of  Zion  :  behold, 
thy  King  cometh,  sitting 

16 on  an  ass's  colt.  These 
things  understood  not 
his  disciples  at  the  first : 
but  when  Jesus  was  glori- 
fied, then  remembered 
they  that  these  things 
were  written  of  him,  and 
that  they  had  done  these 

17  things  unto  him.  The 
multitude  therefore  that 
was  with  him  when  he 
called  Lazarus  out  of  the 
tomb,  and  raised  him 
from  the  dead,  bare  wit- 

18ness.  For  this  cause  also 
the  multitude  went  and 
met  him,  for  that  they 
heard   that  he  had  done 

19  this  sign.  The  Pharisees 
therefore  said  among 
themselves,  l  Behold  how 
ye  prevail  nothing :  lo, 
the  world  is  gone  after 
him. 

1  Or,  ye  behold 


14.  The  manner  in  'which  the 
ass  was  procured  is  detailed 
particularly  Luke  19 :  29-35. 

16.  Understood  not;  that  is, 
did  not  perceive  them  to  be  in 
fulfilment  of  prophecy. 

17.  Bare  witness;  testified 
publicly  to  the  facts. 

18.  Met  him;  went  out  to 
meet  him,  as  stated  v.  13. 

20.  The  feast;  the  passover 
(v.  1.) 

21.  We  would  see  Jesus.  It  is 
uncertain  with '  what  design; 
perhaps  from  curiosity, — as  he 
had  acquired  great  celebrity  by 


Now  there  were  certain  20 
Greeks  among  those  that 
went  up  to  worship  at  the 
feast :      theso.      therefore  21 
came    to    Philip,    which 
was  of  Bethsaida  of  Gali- 
lee, and  asked  him,  say- 
ing,  Sir,   we   would    see 
Jesus.      Philip      cometh  22 
and  telleth  Andrew  1  An- 
drew cometh,  and  Philip, 
and  they  tell  Jesus.    And  23 
Jesus    answereth     them, 
saying,  The  hour  is  come, 
that    the    Son    of    man 
should     be     glorified. 
Verily,  verily,  I   say  un-  24 
to  you,  Except  a  grain  of 
wheat  fall  into  the  earth 
and  die,  it  abideth  by  it- 
self alone ;  but  if  it  die, 
it    beareth    much    fruit. 
He  that  loveth  his  2  life  35 
loseth  it ;    and  he    that 
hateth  his   2life  in    this 
world  shall  keex>  it  unto 
life  eternal.     If  any  man  2« 
serve  me,  let  him  follow 
me ;    and    where    I    am, 

2  Or,  soul 


the  raising  oi  Lazarus,  and  by 
his  triumphant  entry  into  Jeru- 
salem ;  or  perhaps  from  a  desire 
to  enter  into  his  service,  regard- 
ing him  as  a  prince  about  to 
assume  power. 

24-26.  The  intent  of  this  reply 
seems  to  be.  that  his  kingdom 
was  about  to  be  established,  not 
by  a  demonstration  of  power 
and  splendor,  but  by  his  suffer- 
ings and  death, — events  which 
would  involve  his  followers  in 
danger  and  distress;  and  that, 
consequently,  whoever  wished 
to    enter  into  his   service  must 


378 


S.   JOHK. 


12.  20— 


there  shall  also  my  ser- 
vant be :  if  any  man 
serve  me,  him  will  the  Fa- 

27  ther  honour.  Now  is  my 
soul  troubled:  and  what 
shall  I  say  %  Father, 
save  me  from  this  'hour. 
But  for  this  cause  came 

28 1  unto  this  hour.  Father, 
glorify  thy  name.  There 
came  therefore  a  voice 
out  of  heaven,  saying, 
I  have  both  glorified  it, 
and  will  glorify  it  agr.in. 

29  The  mul  titucie*  therefore, 
that  stood  by,  OJici  heard 
it,  said  that  it  had 
thundered :  others  uaici, 
An  angel  hath  spoken  to 

30  him.  Jesus  answered 
and  said,  This  voice  hr.th 
not   come   for    my  sake, 

31  but  f or  your  sakes.  Now 
is  2  the  judgement  of  this 
world :     now     shall    the 

1  Or,  hour  t 

2  Or,  a  judgment 

expect  to  follow  him  into  the^c 
triab. 

27.  For  this  causa;  for  the 
very  purpose  of  enduring  these 
sufferings. 

30.  Hath  not  come  for  my  sake; 
i.  e.,  it  did  not  come  to  give 
assurance  ic  Jesus  of  his 
Father's  presence,  bat  to  give  a 
testimony  which  the  people 
might  recognise. 

31.  Now  is;  is  :ipproaching. 
34.    This    Son   of  Man,      We 

observe  that  this  expression  is 
not  contained  in  what  Jesus  had 
said,  as  reported  above.  And 
undoubtedly,  in  all  these  cases, 
it  is  only  the  substance  of  the 
dialogue  which  the  sacred 
writers  record.  It  is  possible, 
however,  in  this  case,  that  they 


prince   of  this  world  be 
cast  out.     And  I,  if  I  be 3* 
lifted  up  3from  the  earth, 
will  draw   all   mm   unto 
myself.    But  this  he  said,  31 
signifying  by  what  man- 
ner of   death   he   should 
die.   The  multitude  there-  34 
fore   answered    him,   We 
have  heard  out  of  the  law 
that  the  Christ  abideth  for 
ever :    and     how    sayest 
thou,    The    Son  of    man 
must  be  lifted  up  ?  who 
is  this  Son  of  man  X  Jesus  35 
therefore  said  unto  them, 
Yet  a  little  while  is  the 
light 4  among  you.    Walk 
vvdiile  ye  have  the  light, 
L  m4-    darkness    overtake 
you    not :     and   he    that 
walketh  in  the  darkness 
knoweth  not  whither  he 
goeth.      While   ye   have  36 
the  light,  believe  on  the 

3  Or,  out  of 

4  Or,  in 

may  refer  to  a   preceding   con- 
versation.    (3:  14.) 

35.  Yet  a  little  while  is  the 
light  among  you;  or,  as  in  the 
margin,  in-  you.  Christ  is 
thought  by  some  commentators 
to  refer  here  to  himself  as  the 
light,  in  which  case  his  meaning 
is,  Be  not  spiritually  slothful, 
while  I  remain  with  you  ;  by 
others  he  is  thought  to  refer  to 
the  light  of  the  moral  judgment 
or  conscience,  in  which  case  the 
meaning  is,  Walk  according  to 
your  own  moral  judgment  or 
conscience,  for  if  you  disregard 
it,  darkness  will  come  upon 
you,  you  will  cease  to  have  its 
guidance. 

36.  Hid  himself  from  them,  by 
retiring  to  a  private  retreat  upon 


—12.  48. 


S.  JOHN. 


IM 


light,    that    ye    may  be- 
come sons  of  light. 

These  things  spake 
Jesus,  and  he  departed 
and    'hid    himself    from 

37  them.  But  though  he 
had  done  so  many  signs 
before     them,    yet    they 

38  believed  not  on  him  :  that 
the  word  of  Isaiah  the 
prophet  might  be  ful- 
filled, which  he  spake, 

Lord,  who  hath  be- 
lieved our  report  ? 

And  to  whom  hath  the 
arm  of  the  Lord  been 
revealed  ? 

39  For  this  cause  they  could 
not  believe,  for  that  Isaiah 
said  again, 

40  He  hath  blinded  their 

eyes,  and  he  hardened 

their  heart ; 
Lest  they  should  see 

with  their  eyes,  and 

perceive    with    their 

heart, 
And  should  turn, 
And    I    should    heal 

them. 

41  These  things  said  Isaiah, 
because  he  saw  his  glory; 

1  Or,  was  hidden  from  then 


the  Mount  of  Olives,  or  ir  the 
gardens  at  its  base,  where  he 
was  accustomed  to  go,  from  this 
time,  at  night,  for  safety,  and 
where  he  was  safe  from  appre- 
hension, until  Judas,  who  knew 
the  place,  conducted  the  soldiers 
thither,  and  betrayed  him. 

39,  40.  A  great  many  attempts 
have  been  made  to  put  some 
construction  upon  these  words, 
which  will  limit,  in  some  de- 
gree, the  absolute  control  which 


and  he  spake  of  him. 
Nevertheless  even  of  the 4a 
rulers  many  believed  on 
him  ;  but  because  of  the 
Pharisees  they  did  not 
confess  *it,  lest  they 
should  be  put  out  of  the 
synagogue :  for  they  loved  43 
the  glory  of  men  more 
than  the  glory  of  God. 

And   Jesus    cried    and 44 
said,  He  that  believe th  on 
me,  believeth  not  on  me, 
but  on  him  that  sent  me. 
And    he  that  beholdeth45 
me  beholdeth    him    that 
sent  me.     I  am   come  a4« 
light  into  the  world,  that 
whosoever    believeth    on 
me  may  not  abide  in  the 
darkness,     And    if    any 4? 
man  hear  my  sayings,  and 
keep  them  not,   I  judge 
him  not :  for  I  came  not 
to  judge  the  world,   but 
to  save    the  world.     He  48 
that    rejecteth    me,    and 
receiveth  not  my  sayings, 
hath    one    that    judgeth 
him :    the    word    that    I 
spake,    the     same    shall 
judge  him  in  the  last  day. 

2  Or,  him 


it  seems  to  imply,  on  the  part  of 
-Jehovah,  over  all  the  acts  and 
emotions  of  man.  These  at- 
tempts are  not,  "however,  very 
successful.  It  is  far  easier  to 
decide  that  some  such  mitigating 
construction  is  required,  by  our 
ideas  of  moral  philosophy,  than 
it  is  to  find  one,  and  satisfy  our 
minds  that  the  words  will 
honestly  bear  it. 

47.   And  keep  them  not ;  doth 
not  obey  them. 


380 


s.  joiin. 


12.  49— 


49  For  I  spake  not  from 
myself;  but  the  Father 
which  sent  me,  he  hath 
given  me  a  commandment, 
what  I  should  say,  and 
what    I    should    speak. 

50  And  I  know  that  his  com- 
mandment is  life  eternal : 
the  things  therefore 
which  I  speak,  even  as  the 
Father  hath  said  unto  me, 
so  I  speak. 

13  Now  before  the  feast  of 
the  passover,  Jesus  know- 
ing that  his  hour  was 
come  that  he  should  de- 
part out  of  this  world 
unto  the  Father,  having 
loved  his  own  which  were 
in   the  world,    he    loved 

2  them  'unto  the  end.  And 
during  supper,  the  devil 
having  already  put  into 
the  heart  of  Judas  Is- 
cariot,    Simon's   son,    to 

3  betray  him,  Jesus,  know- 
ing that  the  Father  had 
given  all  things  into  his 

1  Or,  to  the  uttermost 


49.  I  spake  not  from  myself ; 
Christ's  teachings  are  divine, 
because  they  are  given  to  him 
by  the  Father. 

CHAPTER  XIII. 

1.  Now  "before  the  feast  of  the 
passover ;  that  is,  at  the  com- 
mencement of  it. 

2.  During  supper ;  not,  as  in 
the  Old  Version,  supper  being 
ended.  The  washing  of  the  feet 
probably  followed  immediately 
after  the  contest  between  the 
disciples  as  to  which  of  them 
should  have  the  first  places  at 
the  table.  (Luke  22:  24-30.) 
After  washing  the  disciples'  feet, 


hands,  and  that  he  came 
forth    from      God,     and 
goeth    unto   God,    riseth4 
from  supper,  and  layeth 
aside  his  garments  ;  and 
he    took    a    towel,    and 
girded  himself.     Then  he  5 
poureth    water  into    the 
bason,  and  began  to  wash 
the  disciples'  feet,  and  to 
wipe  them  with  the  towel 
wherewith  he  was  girded. 
So  he  cometh  to   Simon  6 
Peter.       He    saith    unto 
him,    Lord,     dost    thou 
wash    my    feet?      Jesus  7 
answered  and  said  unto 
him,    What    I    do  thou 
knowest    not    now ;    but 
thou    shalt     understand 
hereafter.       Peter    saith  8 
unto     him,    Thou     shalt 
never  wash  my  feet.     Je- 
sus answered  him,   If  I 
wash  thee  not,  thou  hast 
no  part  with  me.     Simon  9 
Peter    saith    unto    him, 
Lord,  not  my  feet  only, 


Christ  sat  down  at  the  table, 
and  the  supper  proceeded,  (v. 
12. 

4.  His  garments ;  his  outer 
garments.  —  Girded  himself  ; 
after  the  manner  of  a  servant. 

5.  To  wash,  &c.  This  was  a 
customary  office  to  be  performed 
for  guests,  at  an  entertainment, 
by  servants.  The  only  thing 
remarkable  in  the  case  was, 
that  the  service  should  have  been 
performed,  for  this  compaay, 
by  one  who  was  their  Lord  and 
Master,  and  possessed,  too,  of 
such  a  consciousness  of  personal 
dignity  as  U  expressed  in  v.  8. 


—13. 2o; 


S.  JOHN. 


381 


but  also  my  hands  and 

10  my  head.  Jesus  saith  to 
him,  He  that  is  bathed 
needeth  not  'save  to  wash 
his  feet,  but  is  clean 
every  whit :    and  ye  are 

11  clean,  but  not  all.  For 
he  knew  him  that  should 
betray  him ;  therefore 
said  he,  Ye  are  not  all 
clean. 

12  So  when  he  had  wash- 
ed their  feet,  and  taken 
his  garments,  and  2sat 
down  again,  he  said  unto 
them,    Know   ye  what  I 

13 have  done  to  you?  Ye 
call  me,  3  Master,  and, 
Lord :  and  ye  say  well ; 

14  for  so  I  am.  If  I  then, 
the  Lord  and  the  3Master, 
have  washed  your  feet, 
ye    also  ought   to   wash 

15 one  another's  feet.  For 
I  have  given  you  an  ex- 
ample,     that      ye     also 

1  Some  ancient  authorities  omit  save, 
and  his  feet. 

2  Gr.  reclined. 

3  Or,  Teacher 

4  Gr.   bondservant. 


10.  He  that  is  lathed,  &c. ;  this 
■whole  act  of  Christ's  must  be 
regarded  as  intended  to  illus- 
trate spiritual  truth.  The  mean- 
ing here  is,  that  as  the  man  who 
has  been  bathed  needs  only  to 
wash  his  feet  to  cleanse  them 
from  subsequent  soiling,  so, 
spiritually,  he  who  has  been 
cleansed  from  guilt  by  faith  in 
Christ,  thereafter  simply  needs 
from  day  to  day,  to  be  freed 
from  the  pollution  -which  is 
contracted  as  he  journeys 
through  the  world. 

12.  Know  ye ;  understand  ye. 

14.    Ye  also  ought  to  wash  one 


should  do  as  I  have  done 
to  you.  Verily,  verily,  lie 
say  unto  you,  A  4  servant 
is  not  greater  than  his 
lord  ;  neither  *  one  that 
is  sent  greater  than  he 
that  sent  him.  If  ye  17 
know  these  things,  bless- 
ed are  ye  if  ye  do  them. 
I  speak  not  of  you  all :  1 18 
know  whom  I  8  have 
chosen:  but  that  the 
scripture  may  be  fulfill- 
ed, He  that  eateth  T  my 
bread  lifted  up  his  heel 
against  me.  From  hence- 19 
forth  I  tell  you  before  it 
come  to  pass,  that,  when 
it  is  come  to  pass,  ye 
may  believe  that  8I  am 
he.  Verily,  verily,  I  say  20 
unto  you,  He  that  receiv- 
eth  whomsoever  I  send 
receive th  me  ;  and  he  that 
receiveth  me  receiveth 
him  that  sent  me. 

5  Gr.  an  apostle. 

6  Or.  chose 

7  Many   ancient   authorities  read  hit 
bread  with  me. 

8  Or,  I  am 


another's  feet.  He  meant,  by  this 
symbolical  act,  to  teach  them 
that  they  ought  not  to  be  ambi- 
tious and  aspiring,  each  endeav- 
oring to  rise  above  the  rest,  but 
humble,  lowly-minded,  in  honor 
preferring  one  another.  There 
was  a  tendency,  at  this  time,  to 
the  former  spirit,  in  the  minds 
of  the  disciples.  (Luke  22:  24.) 
18.  He  that  eateth  my  bread; 
or,  as  in  the  margin,  his  bread 
with  me;  but  the  language  of 
the  New  Version  brings  out  a 
little  more  clearly  the  treachery 
of  Judas  Iscariot.  The  passage 
here  referred  to  is  found  Ps.  41 : 


382 


S.    JOHN. 


13.   21- 


21  When  Jesus  had  thus 
said,  he  was  troubled  in 
the  spirit,  and  testilied, 
and  said,  Verily,  verily, 
I  say  unto  you,  that  one 
of  you  shall   betray  me. 

22  The  disciples  looked  one 
on  another,   doubting  of 

23  whom  he  spake.  There 
was  at  the  table  reclining 
in  Jesus'  bosom  one  of 
his  disciples,  whom  Jesus 

24  loved.  Simon  Peter  there- 
fore beckoneth  to  him, 
and  saith  unto  him,  Tell 
us  who  it  is  of  whom  he 

25speaketh.  He  leaning 
back,  as  he  was,  on  Je- 
sus' breast  saith  unto 
him,    Lord,    who    is  it? 

26  Jesus  therefore  answer- 
eth,  He  it  is,  for  whom  I 
shall  dip    the    sop,   and 

1  Or,  box 


21.  Testified;  openly  declared 
what  he  had  only  intimated  be- 
fore, ill  verses  18  and  19. 

23.  Beclin  ing  in  Jesus'  oosom  ; 
in  the  East,  at  this  time,  people 
reclined  on  a  couch  at  meals, 
and  John,  who  was  next  to  Je- 
sus, naturally  rested  upon  him. 
— One — whom  Jesus  loved.  John 
often  speaks  of  himself  in  these 
terms.  It  is  noticeable  that  the 
other  evangelists  do  not  allude 
to  his  enjoying,  in  any  special 
manner,  the  Saviour's  regard. 

24.  Beckoneth  ;  made  a  signal. 
—  Tell  us  irho,  &c.  Peter  ima- 
gined that  John  would  know  or 
could  easily  ascertain,  being 
next  to  Jesus.  John  did  not 
know,  but  turned  and  put  the 
question  to  Jesus. 

85.   Saith  unto  him;   that  is, 


give  it  him.     So  when  he 
had  dipped  the  sop,    he 
taketh  and  giveth   it  to 
Judas,  the  son  of  Simon 
iscariot.     And   after  the 27 
sop,    then  entered  Satan 
into  him.      Jesus    there- 
fore saith  unto  him,  That 
thou   doest,  do  quickly. 
Now  no  man  at  the  table  28 
knew  for  what  intent  he 
spake  this  unto  him.   For  29 
some     thought,    because 
Judas  had  the  'bag,  that 
Jesus  said  unto  him,  Buy 
what  things  we  have  need 
of  for  the  feast ;  or,    that 
he  should  give  something 
to    the  poor.      He    then  30 
having  received  the  sop 
went    out     straightway : 
and  it  was  night. 
When  therefore  he  was  31 


privately. 

26.  Jesus  therefore  answereth  ; 
that  is,  to  John,  in  such  a 
manner  that  the  others  did  not 
hear. 

27.  That  thou  doest,  do  quickly. 
During  the  preceding  conversa- 
tion, Judas  must  have  been  in  a 
state  of  great  anxiety  and  fear, 
— being,  however,  still  uncertain 
how  far  his  designs  were  really 
known.  This  last  remark  left 
him  no  longer  any  hope  of  con- 
cealment; but  the  detection  pro- 
duced irritation  and  anger,  not 
repentance.  Dreading,  prob- 
ably, an  open  exposure  before 
all  the  disciples,  he  seems  to 
have  hastened  away,  in  a  fit  of 
desperation,  to  enter  at  once 
upon  the  execution  of  his  do- 
sign. 


-14.  9. 


S.  JOHN. 


383 


gone    out,    Jesus    saith, 

3lSrow  ]  is  the  Son  of  man 

glorified,    and    God     'is 

32  glorified  in  him  ;  and  God 
shall  glorify  him  in  him- 
self, and  straightway 
shall      he    glorify    him. 

33  Little  children,  yet  a  little 
while  I  am  with  you.  Ye 
shall  seek  me  :  and  as  I 
said  unto  the  Jews,  Whi- 
ther I  go,  ye  cannot 
come  ;  so  now  I  say  unto 

34  you.  A  new  command- 
ment I  give  unto  you, 
that  ye  love  one  another  ; 
2  even  as  I  have  loved 
you,  that  ye  also  love  one 

35  another.  By  this  shall 
all  men  know  that  ye  are 
my  disciples,  if  ye  have 
love  one  to  another. 

36  Simon  Peter  saith  un- 
to him,  Lord,  whither 
goest  thou?  Jesus  an- 
swered, Whither  I  go, 
thou  canst  not  follow  me 
now  ;  but  thou  shalt  fol- 

87  low  afterwards.  Peter 
saith  unto  him,  Lord, 
why  cannot  I  follow  thee 
even  now  %  I  will  lay 
down   my   life  for   thee. 

38  Jesus  answereth,  Wilt 
thou  lay  down  thy  life 
for  me?     Yerily,    verily, 

1  Or,  was 

2  Or,  even  as  I  loved  you,  that  ye  also 
may  love  one  another 

3  Or,  believe  in  God 


33.  As- 1  said  unto  the  Jews; 
John  7:  33,  34.     8:21. 

36.  Whither,  &c. ;  referring  to 
what  Jesus  had  said.   (v.  33.) 

38.  The  cock  shall  not  crow. 
Mark  and  Luke  say  before  the 
cock  crow  twice.     The  meaning 


I  say  unto  thee,  The  cock 
shall  not  crow,  till  thou 
hast  denied  me  thrice. 

Let  not  your  heart  be  14 
troubled  :  s  ye  believe  in 
God,  believe  also  in  me. 
In  my  Father' s  house  are  2 
many    4  mansions  ;     if    it 
were  not  so,  I  would  have 
told  you  ;  for  I  go  to  pre- 
pare   a    place    for    you. 
And    if    I    go    and   pre- 3 
pare  a   place  for    von,   I 
come   again,  and  will  re- 
ceive  you  unto  myself  ; 
that  where    I  am,  there 
ye  may  be  also.      5And4 
whither   I    go,   ye  know 
the  way.     Thomas  saith  5 
unto  him,  Lord,  we  know 
not  whither   thou  goest ; 
how  know  we   the  way? 
Jesus  saith  unto  him,  1 6 
am    the    way,    and     the 
truth,   and   the   life :    no 
ono  cometh  unto  the  Fa- 
ther, but  by  Gme.     If  ye  7 
had  known  me,  ye  would 
have  known  my   Father 
also :  from  henceforth  ye 
know  him,  and  have  seen 
him.     Philip  saith  unto  8 
him,  Lord,   shew  us   the 
Father,   and  it    sufficeth 
us.  Jesus  saith  unto  him,  9 
Have  I  been  so  long  time 

4  Or,  abiding -places 

5  Many  ancient  authorities  read  And 
whither  1  go  ye  know,  and  the  way  ye 
know.  6  Or,  through 


of  both  expressions  is  simply  as 
if  he  had  said,  "Thou  shalt 
deny  me  thrice  before  the  morn- 
ing." 

CHAPTER  XIV. 
7.  Have  seen  him;  seen  him  in 
Christ. 


S84 


S.  JOHN, 


14.  9— 


with  you,  and  dost  thou 
not  know  me,  Philip  2 
he  that  hath  seen  me 
hath  seen  the  Father; 
how  sayest   thou,    Shew 

io  us  the  Father  ?  Believes t 
thou  not  that  I  am  in  the 
Father,  and  the  Father 
in  me  ?  the  words  that  I 
say  unto  you  I  speak  not 
from  myself :  but  the 
Father    abiding    in    me 

li  doeth  his  works.  Believe 
me  that  I  am  in  the  Fa- 
therland the  Father  in  me: 
or  else  believe  me  for  the 

12  very  works'  sake.  Verily, 
verily,  I  say  unto  you, 
He  that  believeth  on  me, 
the  works  that  I  do  shall 
he  do  also  ;  and  greater 
works  than  these  shall  he 
do ;   because   I    go    unto 

13  the  Father.  And  what- 
soever ye  shall  ask  in  my 
name,  that  will  I  do,  that 
the  Father  may  be  glori- 

14  tied  in  the  Son.  If  ye 
shall  ask  'me  anything 
in  my  name,  that  will  I 

15  do.     If  ye    love  me,    ye 

1  Many  ancient  authorities  omit  me. 

2  Gr.  make  request  of. 

3  Or,  Advocate    Or,  Helper    Gr.  Para- 

12.  Greater  works;  greater 
achievements  in  extending  and 
establishing  the  Redeemer's 
kingdom;  for  the  word  tcorks 
seems  to  refer,  here,  not  to  mir- 
acles, but  to  efforts  in  general, 
made  to  bring  men  to  repentance 
and  salvation. 

18.  I  will  not  leave  you  deso- 
late;  the  margin  gives  the 
meaning  still  more  accurately — 
trphcm.    The  burden  of  Christ's 


will  keep  my  command- 
ments.    And  I  will  2  pray  16 
the  Father,  and  he  shall 
give  you  another   'Com- 
forter,   that    he    may  be 
with  you  for  ever,  evenW 
the  Spirit  of  truth  :  whom 
the  world  cannot  receive  ; 
for  it  beholdeth  him  not, 
neither  knoweth  him  :  ye 
know  him  ;  for  he  abide th 
with  you,  and  shall  be  in 
you.    I  will  not  leave  you  18 
4 desolate:   I    come   unto 
you.     Yet  a  little  while,  19 
and  the  world  beholdeth 
me  no  more ;  but  ye  be- 
hold me :  because  I  live, 
5  ye  shall    live    also.     In  20 
that  day   ye  shall  know 
that  I  am  in  my  Father, 
and  ye  in  me,  and  I  in 
you.     He  that  hath  my  21 
commandments,  and 
keepeth    them,    he  it    is 
that  loveth   me :    and  he 
that  loveth   me  shall  be 
loved  of  my  Father,  and  I 
will  love   him,   and  will 
manifest      myself      unto 
him.   Judas  (not  Iscariot)23 


4  Or,  orphans 

5  Or,  and  ye  shall  live 


teaching  in  these  his  last  words 
with  his  disciples,  is,  that  they 
shall  have  with  them  an  ever- 
present  and  helpful  God  as  their 
Saviour. 

19.  Ye  oehold  nu  ;  ye  shall  see 
me. — Shall  live;  shall  be  pre- 
served and  protected. 

21.  Hath  ;  receiveth. 
22.  What  is  come  to  pass  that  thou 
wilt  manifest?  &c.     This  ques- 
tion is  not,  as  it  was  represented 


-14.  28. 


S.  JOHN. 


385 


saith  unto  him,  Lord, 
what  is  come  to  pass  that 
thou  wilt  manifest  thy- 
self unto  us,  and  not  un- 

23  to  the  world  %  Jesus  an- 
swered and  said  unto  him, 
If  a  man  love  me,  he  will 
keep  my  word :  and  my 
Father  will  love  him,  and 
we  will  come  unto  him, 
and  make  our  abode  with 

24 him.  He  that  loveth  me 
not  keepeth  not  my 
words :  and  the  word 
which  ye  hear  is  not 
mine,  but  the  Father's 
who  sent  me. 

1  Or,  Advocate    Or,  Helper    Gr.  Para- 


by  the  Old  Version,  How  is  it 
that  thou  wilt  manifest  thyself 
unto  us?  It  is  the  expression, 
not  of  a  mere  curiosity,  but  of 
amazement  and  perplexity. 
What  has  happened,  he  says  in 
effect,  that  you  abandon  a  pub- 
lic manifestation  to  the  world 
of  the  Messiah,  for  which  all 
pious  Jews  have  been  looking  ? 

23.  Jesus  does  not  appear  to 
reply  directly  to  the  question  of 
Judas. 

24.  Not  mine  ;  not  mine  alone. 
27.    Peace  I  learn  with    you. 

This  was  the  customary  Hebrew 
form  of  farewell,  and,  of  course, 
like  other  such  forms,  was  used 
ordinarily  without  much  regard 
to  its  import  and  signification. 
Jesus  says  that  he  pronounces 
the  benediction,  not  as  the 
world  ordinarily  do,  that  is,  as 
a  mere  form,  but  that  he  truly 
invokes  upon  them  a  real  peace. 
It  was,  however,  peace  of  mind, 
not  peace  in  regard  to  external 
circumstances  ;  for  perhaps 
twelve  men  never  came  together 
who  had  to  pass  through  so 
many  exciting  scenes  of  persecu- 


These    things    have    1 25 
spoken  unto  you,   while 
yet    abiding    with     you. 
JBut  the  'Comforter,  even2% 
the  Holy    Spirit,    whom 
the  Father  will   send  in 
my  name,  he  shall  teach 
you  all  things,  and  bring 
to  your  remembrance  all 
that    I    said    unto    you. 
Peace  I  leave  with  you  ;27 
my    peace    I    give    unto 
you  :    not  as   the  world 
giveth,  give  I  unto  you. 
Let  not   your    heart    be 
troubled,  neither  let  it  be 
fearful.     Ye  heard  how  1 28 

clete. 


tion,  trial,  suffering,  and  world- 
ly tribulation,  in  every  form,  as 
these  disciples,  to  whom   Jesus 
thus,  at  midnight,  in  their  soli- 
tary   chamber,     promised     this 
peculiar  peace,    and    which    he 
left  them   as  his   legacy.      All 
these   trials  Jesus  foresaw,  and 
frankly  foretold,   chap.    15:18- 
21;  16:  1-4;  and  more  distinctly 
still,  16 :  32-33.   This  last  prom- 
ise was  fulfilled  ;  and  nothing  is 
more  striking,  in  the  subsequent 
history  of  the  apostles,  than  the 
contrast  between  the  perils,  dan- 
gers,   and    agitations,    of    their 
condition,  on  the  one  hand,  and 
the   calm  contentment  and  hap- 
piness  of   their   hearts    on    the 
other.      They    enjoyed,    at    all 
times,  a  certain  deep-seated  re- 
pose    and     calmness    of     soul, 
which  could  not  be  reached  or 
disturbed  by  external  agitations. 
28.   If  ye   loved  me,  ye   would 
have  rejoiced,  &c.     The  meaning 
seems  to  be,  that  they  would  re- 
joice in  his  approaching  reunion 
with   the   Father,   by  which  he 
would  again  be  restored  to  the 
position  of  greatness  and  majes- 


386 


S.   JOHN. 


14.  28- 


said  to  you,  I  go  away, 
and  I  come  unto  you.  If 
ye  loved  me,  ye  would 
have  rejoiced,  because  I 
go  unto  the  Father:  for 
the  Father  is  greater  than 

29 1.  And  now  I  have  told 
you  before  it  come  to 
pass,  that,  when  it  is 
come  to  pass,  ye  may  be- 

30lieve.  I  will  no  more 
speak  much  with  you, 
for  the  prince  of  the 
world    cometh :    and    he 

Si  hath  nothing  in  me  ;  but 
that  the  world  may  know 
that  I  love  the  Father, 
and  as  the  Father  gave 
me  commandment,  even 
so  I  do.  Arise,  let  us  go 
hence. 

ty,  which  he  had  left  to  assume 
the  office  of  Mediator  for  man. 
(Comp.  17:5.)—  The  Father  is 
greater  than  I.  Jesus  Christ,  as 
speaking  and  acting  upon  earth, 
in  the  execution  of  his  media- 
torial office,  was  in  no  sense 
equal  with  the  Father.  It  was 
the  Word  which  was  God.  But 
Jesus  Christ,  in  whom  this  Word 
was  mysteriously  conjoined  with 
human  nature,  always  assumed 
the  position  of  obedience  and 
submission,  which  is  plainly 
recognized  in  all  his  allusions  to 
the  Father,  and  is  here  distinct- 
ly declared.  It  is  true  that,  in 
one  passage,  (10:30,)  he  says, 
"  I  and  my  Father  are  one;"  but 
the  sense  in  which  he  intended 
to  be  understood  is  made  clear 
in  eh.  17:  11,  22,  when  he  prays 
that  the  same  oneness  which 
joins  him,  as  Mediator,  with  the 
Father,  may  unite  the  disciples 
with  him. 

CHAPTER  XV. 
1.    The     conversation     which 


I  am  the  true  vine,  and  15 
my   Father  is    the    hus- 
bandman.    Every  branch  a 
in   me   that   beareth    not 
fruit,  he  taketh  it  away: 
and  every    branch    that 
beareth  fruit,   he  cleans- 
eth  it,  that  it  may  bear 
more   fruit.     Already  ye  3 
are  clean  because  of  the 
word  which  I  have  spoken 
unto  you.     Abide  in  me,  4 
and   I  in   you.      As  the 
branch  cannot  bear  fruit 
of  itself,  except  it  abide 
in   the   vine  ;   so  neither 
can  ye,  except  ye  abide 
in  me.     I  am  the  vine,  ye  5 
are    the     branches  s     He 
that  abide th  in  me,  and  I 
in  him,  the  same  beareth 


follows  is  supposed  by  some  to 
have  taken  place  between  Jesus 
and  his  disciples,  on  their  walk, 
near  midnight,  from  Jerusalem 
towards  the  Mount  of  Olives. — 
The  hushaiulnian ;  the  cultivator, 
who  has  planted  the  vine. 

2.  Taketh  away —  cleanseth. 
These  images  are  taken  from 
the  practice  of  the  cultivator, 
who  prunes  away  the  barren 
branches,  and  endeavors  to  pro- 
mote the  health  and  thrift  of 
those  that  are  fruitful,  by  purg- 
ing them  of  whatever  is  injuri- 
ous, as  moss,  insects,  and  por- 
tions decayed. 

3.  Already  ye  are  clean  ;  like 
the  bianch  of  the  vine  purified, 
as  mentioned  above. 

4.  Except  it  abide  in  th. 
remain  connected  with  the  vine, 
so   a-  to  draw   from  it  nourish- 
ment and  support. 

5.  Jpor  apart  from  me  ye  can  do 
nothing ;  this  expresses  more 
ele.irly  than  the  Old  Version 
that     idea     of     separation    from 


^15.  19. 


s.  jontt. 


387 


mucli  fruit :  for  apart 
from    me    ye     can      do 

6  nothing.  If  a  man  abide 
not  in  me,  lie  is  ,cast 
forth  as  a  branch,  and  is 
withered  ;  and  they  gath- 
er them,  and  cast  them 
into    the   fire,    and    they 

7  are  burned.  If  ye  abide 
in  me,  and  my  words 
abide  in  you,  ask  what- 
soever ye  will,  and  it 
shall  be  done  unto  you. 

8 Herein  'is  my  Father 
glorified,  2  that  ye  bear 
much  fruit ;  and  so  shall 

9  ye  be  my  disciples.  Even 
as  the  Father  hath  loved 
me,  I  also  have  loved 
yon  :  abide  ye  in  my 
10 love.  If  ye  keep  my 
commandments,  ye  shall 
abide  in  my  love ;  even 
as  I  have  kept  my  Fa- 
ther1 s  commandmen  ts, 
and   abide   in    his  .love. 

11  These  things  have  I 
spoken  unto  you,  that 
my  joy  may  be  in  you, 
and   that  your  joy  may 

12  be  fulfilled.  This  is  my 
commandment,  that  ye 
love  one  another,  even  as 

1  Or,  was 

2  Many  ancient  authorities  read  that 
ye  bear  much  fruit,  and  be  my  disciples. 

Christ,  which  is  involved  in  the 
original. 

9.  Even  as  the  Father  hath 
loved  me;  Christ's  lovo  for  the 
disciples  is  like  the  Father's 
love  for  Christ. 

11.  And  that  your  joy  may  he 
fulfilled;  not  merely  full,  but  as 
Alford  explains,  ''uplifted  and 
ennobled,  even  to  fulness;"  i.  e. , 


I  have  loved  you.  Great- 13 
er  love  hath  no  man  than 
this,  that  a  man  lay  down 
his  life  for  his  friends. 
Ye  are  my  friends,  if  ye  14 
do  the  things  which  I 
command  you.  No  Ion- 15 
ger  do  I  call  you  3  ser- 
vants ;  for  the  'servant 
knoweth  not  what  his 
lord  doeth :  but  I  have 
called  you  friends ;  for 
all  things  that  I  heard 
from  my  Father  I  have 
made  known  unto  you. 
Ye  did  not  choose  me,  16 
but  I  chose  you,  and  ap- 
pointed you,  that  ye 
should  go  and  bear  fruit, 
and  that  your  fruit 
should  abide  :  that  what- 
soever ye  shall  ask  of  the 


Father  m   my  na 
may  give  it  you 
things   I 
that    ye 
another. 


he 


These  17 
command  you, 
may    love    one 
If    the    world  18 
hateth    you,     5ye    know 
that  it  hath  hated  me  be- 
fore it  hated  you.     If  yei9 
were   of   the   world,    the 
world  would  love  its  own : 
but  because  ye  are  not  of 

3  Gr.  bondservants. 

4  Gr.  bondservant. 

5  Or,  'know  ye 


to  the  extreme  of  their  capabili- 
ty and  satisfaction. 

12.  Even  as  1  have  loved  you ; 
Christ's  love  for  us  in  the  pat- 
tern, which  we  are  to  imitate  in 
our  love  for  one  another.  See 
Eph.  4:32. 

15.  The  servant  Icnoweth  not, 
&c.  ;  is  not  intrusted  with  a 
knowledge  of  his  master's  de- 
signs. 


388 


S.  JOHN. 


15.   19— 


the  world,  but  I  chose 
you  out  of  the  world, 
therefore  the  world  hat- 
20eth  you.  Remember  the 
word  that  I  said  unto 
you,  A  J  servant  is  not 
greater  than  his  lord.  If 
they  persecuted  me,  they 
will  also  persecute  you  ; 
if  they  kept  my  word, 
they  will  keep  yours  also. 

21  But  all  these  things  will 
they  do  unto  you  for  my 
name's  sake,  because 
they  know  not  him  that 

22  sent  me.  If  I  had  not 
come  and  spoken  unto 
them,  they  had  not  had 
sin:  but  now  they  have 
no   excuse  for  their  sin. 

23  He  that  hatoth  me  hateth 

24  my  Father  also.  If  I  had 
not  done  among  them  the 
works  which  none  other 
did,  they  had  not  had 
sin :  but  now  have  they 
both  seen  and  hated  both 

25  me  and  my  Father.  But 
this  cometh  to  pass,  that 
the  word  may  be  fulfilled 
that  is  written  in  their 
law,  They  hated  me  with- 

26  out  a  cause.  But  when 
the  2  Comforter  is  come, 
whom  I  will  send    unto 

1  Gr.  bondservant. 

3  Or,  Advocate    Or,  Helper    Gr.  Para- 
clete. 


22.  They  had  not  had  sin  ;  such 
aggravated  sin. 

25.  In  their  law ;  in  their 
Scriptures,  often  called  the  law. 
Expressions  similar  to  the  quo- 
tation here  made,  are  found 
Psalma  35:  19,  and  G9:  4,  though 
the  language  is  somewhat  varied. 


you  from  the  Father, 
even  the  Spirit  of  truth, 
which  3proceedeth  from 
the  Father,  he  shall  bear 
witness  of  me:  4and  ye 27 
also  bear  witness,  because 
ye  have  been  with  me 
from  the  beginning. 

These    things    have    1 16 
spoken  unto  you,  that  ye 
should  not  be   made   to 
stumble.     They  shall  put  2 
you    out    of    the    syna- 
gogues :    yea,    the    hour 
cometh,    that    whosoever 
killeth  you    shall   think 
that   he   offereth   service 
unto    God.       And   these  3 
things  will  they  do,  be- 
cause    they    have    not 
known   the    Father,    nor 
me.       But    these    things 4 
have  I  spoken  unto  you, 
that  when  their  hour  is 
come,  ye  may  remember 
them,    how  that    I    told 
you.     And  these  things  I 
said   not  unto  you  from 
the  beginning,  because  I 
was  with  you.     But  now  5 
1  go  unto  him  that  sent 
me ;    and    none    of    you 
asketh  me,  Whither  go- 
est  thou  ?    But  because  1 6 
have  spoken  these  things 

3  Or,  goeth forth  frotn 

4  Or,  and  bear  ye  also  ivitness 


CHAPTER  XVI. 
1.  These  things ;  the  premoni- 
tions which  he  had  given  them 
in  respect  to  the  trials  and 
sufferings  that  were  impending 
over  them. — Be  made  to  stumble; 
surprised  and  disheartened,  at 
the  onset  of  unexpected  cala- 
mities. 


—16.  16. 


S.  JOHN. 


389 


unto    you,   sorrow    hath 

7  tilled  your  heart.  Never- 
theless I  tell  you  the 
truth  ;  it  is  expedient  for 
you  that  I  go  away :  for 
if  I  go  not  away,  the 
1  Comforter  will  not  come 
unto  you ;  but  if  I  go,  I 
will  send  him  unto  you. 

8  And  he,  when  he  is  come, 
will  convict  the  world  in 
respect  of  sin,  and  of 
righteousness,     and    of 

9  judgement:  of  sin, because 

10  they  believe  not  on  me:  of 
righteousness,  because  I 
go  to  the  Father,  and  ye 

11  behold  me  no  more;  of 
judgement,  because  the 
prince  of  this  world  hath 

12 been  judged.  I  have  yet 
many  things  to  say  unto 

1  Or,  Advocate    Or,  Helper    Gr.  Para- 


8.    Convict;  teach,  convince. 

10.  Because  I  go  to  the  Father. 
The  meaning  seems  to  be  that 
the  Holy  Spirit  was  to  instruct 
the  world  in  respect  to  right- 
eousness, that  is,  the  nature  of 
the  duty  which  the  law  of  God 
requires,  since  Jesus  himself, 
who  had  made  this,  in  its 
various  branches,  the  great  sub- 
ject of  all  his  teaching,  was 
about  to  leave  the  world,  and 
of  course  his  instructions  must 
be  closed.  Many  commentators 
have  supposed  that  by  the  word 
righteousness  Jesus  refers  to  his 
own  innocence  of  the  charges 
against  him,  but  as  the  sin  men- 
tioned in  the  preceding  verse  is 
the  sin  of  others,  if  the  right- 
eousness mentioned  here  were 
his  own,  a  pronoun  would  be 
required  to  change  the  subject, 
to  which  the  words  would  re- 
spectively have  pertained.     That 


you,  but  ye  cannot  bear 
them  now.  Ho  wbeit  l  % 
when  he,  the  Spirit  of 
truth,  is  come,  he  shall 
guide  you  into  all  the 
truth  :  for  he  shall  not 
speak  from  himself  ;  but 
what  things  soever  he 
shall  hear,  these  shall  he 
speak :  and  he  shall  de- 
clare unto  you  the  things 
that  are  to  come.  He  14 
shall  glorify  me  :  for  he 
shall  take  of  mine,  and 
shall  declare  it  unto  you. 
All  things  whatsoever  the  15 
Father  hath  are  mine : 
therefore  said  I,  that  he 
taketh  of  mine,  and  shall 
declare  it  unto  you.  A 16 
little  while,  and  ye  be- 
hold me  no   more  ;    and 

clete. 


is,  it  should  have  been  "to  con- 
vince the  world  of  their  sin  and 
of  my  righteousness."  It  seems 
clear,  therefore,  that  all  the 
words,  sin,  righteousness,  and 
judgment,  should  be  understood 
in  their  general  sense,  and  that 
the- meaning  of  the  tenth  verse 
is,  that  the  Holy  Spirit  was  to 
urge  upon  men  the  nature  and 
the  obligation  of  moral  duty, 
since  the  instructions  of  Jesus 
were  now  to  be  closed. 

11.  The  prince  of  this  world; 
Satan,  spoken  of  in  the  scrip- 
tures as  the  origin  and  repre- 
sentative of  human  wickedness. 

13.  He  shall  not  speak  from 
himself ;  that  is,  he  shall  nofc 
make  anew  and  independent  re- 
velation, diverse  from  what  the 
Saviour  had  taught. 

16.  The  words  Because  I  go  to 
the  Father  are  added  in  the  Old 
Version,    but    are    wanting    in 


390 


S.  JOHK. 


16.  16— 


again  a  little  while,  and 
17  ye  shall  see  me.  Some  of 
his  disciples  therefore 
said  one  to  another,  What 
is  this  that  he  saith  unto 
us,  A  little  while,  and  ye 
behold  me  not;  and 
again  a  little  while,  and 
ye  shall  see  me :  and, 
Because  I  go  to  the  Fa- 
rther S  They  said  there- 
fore, What  is  this  that  he 
saith,  A  little  while  ?  We 
know  not  what  he  saith. 

19  Jesus  perceived  that*they 
were  desirous  to  ask  him, 
and  he  said  unto  them, 
Do  ye  inquire  among 
yourselves  concerning 
this,  that  I  said,  A  little 
while,  and  ye  behold  me 
not,  and  again  a  little 
while,   and   ye   shall  see 

20  me  ?  Verily,  verily,  I  say 
unto  you,  that  ye  shall 
weep  and  lament,  but  the 
world  shall  rejoice :  ye 
shall  be  sorrowful,  but 
yonr  sorrow  shall  be  turn- 

21  ed  into  joy.  A  woman 
when  she  is  in  travail  hath 
sorrow,  because  her  hour 
is  come  :  but  when  she  is 
delivered  of  the  child,  she 


1  Or,  ask  me  no  question 

2  Or,  parables 


some  of  the  best  manuscripts. 
There  is  a  contrast  between  the 
two  verbs  behold  and  see,  which 
is  entirely  ignored  in  the  Old 
Version.  It  is  indicated  in  the 
New,  but  cannot  be  expressed  as 
clearly  in  the  English  as  it  is  in 
the  Greek.  The  "meaning  is,  A 
little  while  and  ye  shall  see  me 


remembereth  no  more  the 
anguish,  for  the  joy  that 
a  man  is  born  unto  the 
world.  And  ye  therefore  22 
now  have  sorrow  :  but  I 
will  see  you  again,  and 
your  heart  shall  rejoice, 
and  your  joy  no  one  tak- 
eth  away  from  you.  And  23 
in  that  day  ye  shall  '  ask 
me  nothing.  VerK,;,  ver- 
ily, I  say  unto  you,  If  ye 
shall  ask  anything  of  the 
Father,  he  will  give  it 
you  in  my  name.  Hither-  24 
to  have  ye  asked  nothing 
in  my  name  :  ask,  and  ye 
shall  receive,  that  your 
joy  may  be  fulfilled. 

These    things    have    1 25 
spoken  unto  you  in  "  pro- 
verbs :  the  hour  cometh, 
when    I    shall    no    more 
speak  unto  you  in  'pro- 
verbs, but  shall  tell  you 
plainly  of  the  Father.    In  26 
that  day  ye  shall  ask  in 
my  name :  and  I  say  not 
unto  you,  that  I  will 3  pray 
the  Father  for  you;   for 27 
the  Father  himself  loveth 
you,     because     ye     have 
loved   me,    and  have  be- 
lieved that  I  came  forth 

3  Gr.  make  request  of. 


no  more  with  the  bodily  eyes, 
but  after  a  little  while  ye  shall 
have  a  spiritual  perception  of 
me, — a  prophecy  fulfilled  after 
the  descent  of  the  Holy  Spirit 
at  Pentecost. 

18.  We  hruno  not  what  he  saith; 
we  cannot  understand  it. 

25.  In  proverbs;  obscurely. 


17.  8. 


S.  JOHN. 


391 


28  from  the  Father.  I  came 
out  from  the  Father,  and 
am  come  into  the  world  : 
again,  I  leave  the  world, 
and  go  unto  the  Father. 

29  His  disciples  say,  Lo,  now 
speakest  thon  plainly, 
and  speakest  no  proverb. 

30  Now  know  we  that  thou 
knowest  all  things,  and 
needest  not  that  any  man 
should  ask  thee  :  by  this 
we  believe  that  thou 
earnest  forth  from  God. 

31  Jesus  answered  them,  Do 

32  ye  now  believe  %  Behold, 
the  hour  cometh,  yea,  is 
come,  that  ye  shall  be 
scattered,  every  man  to 
his  own,  and  shall  leave 
me  alone :  and  yet  I  am 
not    alone,    because    the 

33  Father  is  with  me.  These 
things  have  I  spoken  unto 
you,  that  in  me  ye  may 
have  peace.  In  the  world 
ye  have  tribulation  :  but 
be  of  good  cheer ;  I  have 
overcome  the  world. 

17  These  things  spake 
Jesus  ;  and  lifting  up  his 
eyes  to  heaven,  he  said, 
Father,  the  hour  is  come  ; 
glorify  thy  Son,  that  the 

1  Or,  parable 

32.  The  event  corresponded, 
with  this  prediction,  as  recorded 
Matt.  26:56. 

CHAPTER  XVII. 

2.  The  New  Version  more 
nearly  conforms  to  the  original, 
which  could  be  literally  rendered 
only  by  an  uncouth  form  of 
speecli .  It  is  literally  that  unto 
the  all  which  thou  hast  given  to 


Son    may    glorify    thee : 
even  as  thou  gavest  him  a 
authority  over  all   flesh, 
that  whatsoever  thou  hast 
given    him,    to   them  he 
should  give  eternal  life. 
And  this  is  life  eternal,  3 
that    they  should  know 
thee  the  only  true  God, 
and  him  whom  thou  didst 
send,  even  Jesus  Christ. 
I  glorified    thee  on    the  4 
earth,      having      accom- 
plished  the  work  which 
thou  hast  given  me  to  do. 
And    now,     0    Father,  5 
glorify  thou  me  with  thine 
own  self  with  the  glory 
which  I  had   with    thee 
before  the  world  was.      1 6 
manifested  thy  name  unto 
the  men  whomthou  gavest 
me  out  of  the  world  :  thine 
they     were,     and      thou 
gavest  them  to  me  ;   and 
they  have  kept  thy  word. 
Now  they  know  that  all  7 
things    whatsoever    thou 
hast  given  me   are  from 
thee  :  for  the  words  which  8 
thou  gavest  me   I    have 
given    unto    them ;     and 
they  received  them,  and 
knew   of  a  truth  that  I 


him,  to  them  he  should  give  eternal 
life. 

3.  This  is  life  eternal;  not 
merely  the  way  and  means  to  the 
attainment  of  life  eternal;  spir- 
itual knowledge  and  spiritual 
life  are  so  far  the  same,  that  they 
cannot  be  separated ;  neither  is 
possible,  or  indeed  oonceivable, 
without  the  other. 


392 


S.  JOHN. 


17.  8- 


came  fortli  from  tliee,  and 
they   believed   that    thou 

»  didst  send  me.  I  'pray  for 
them  :  I  'pray  not  for  the 
world,  but  for  those  whom 
thou  hast  given  me  ;   for 

10 they  are  thine:  and  all 
things  that  are  mine  are 
thine,  and  thine  are  mine  : 
and  I  am  glorified  in  them. 

it  And  I  am  no  more  in  the 
world,  and  these  are  in 
the  world,  and  I  come  to 
thee.  Holy  Father,  keep 
them  in  thy  name  which 
thou  hast  given  me,  that 
they  may  be  one,  even  as 

13  we  are.  While  I  was 
with  them,  I  kept  them 
in  thy  name  which  thou 
hast  given  me :  and  I 
guarded  them,  and  not 
one  of  them  perished,  but 
the  son  of  perdition  ; 
that  the  scripture  might 

13  be  fulfilled.     But  now  I 


1  Gr.  make  request. 

2  Gr.  out  of. 


come  to  thee ;  and  these 


11.  No  more  in  the  world;  no 
more  to  remain  in  it.  Accord- 
ing to  the  best  reading  Christ 
prays,  not  as  in  the  Old  Version, 
Iceep  those  icltom  thou  hast  given 
me,  but,  keep  them  in  thy  name, 
which  thou  hast  entrusted  to 
me;  i.  e.,  preserve  them  in  and 
by  thy  paternal  care,  for  the 
name  stands  here  as  elsewhere, 
for  all  which  the  name  repre- 
sents. 

12.  Christ  declares  that  he 
lias  preserved  in  safety  his  dis- 
ciples by  the  guardianship  which 
he  has  exercised  over  them. 
This  truth  was  not  as  well  rep- 
resented   by   the   Old   Version. 


things 


speak 


in 


the 
world,    that     they    may 
have  my  joy  fulfilled  in 
themselves.    I  have  given  14 
them  thy  word  ;  and   the 
world    hated    them,    be- 
cause they  are  not  of  the 
world,   even  as  I  am  not 
of    the   world.      I   'pray  15 
not   that   thou  shouldest 
take      them    2from     the 
world,     but     that     thou 
sho  aides  t      keep       them 
2  from  3  the  evil  one.  They  16 
are  not  of  the  world,  even 
as  I  am  not  of  the  world. 
'Sanctify    them    in     thei7 
truth  :  thy  word  is  truth. 
As   thou   didst  send  me  18 
into   the   world,   even  so 
sent    I    them    into    the 
world.       And    for    their  19 
sakes  I  '  sanctify  myself, 
that  they  themselves  also 
may  be  sanctified  in  truth. 


3  Or,  evil 

4  Or,  Consecrate 


which  translated  two  different 
Greek  wTords  by  the  same  English 
word  kept. 

15.  Take  them  from  the  world  ; 
that  is,  from  the  dangers  and 
sufferings  which  wrere  threaten- 
ing them.  —  From  the  evil  one; 
i.  e.,  from  Satan,  whom  Christ 
treats  as  the  author  of  all  real 
evil. 

19.  Sanctify  myself ;  conse- 
crate myself;  that  is,  to  the 
work  of  redemption. — In  truth  ; 
not  truly;  but  by  means  of  the 
truth.  The  disciple  is  sanctified 
as  he  lives  in  the  truth,  and 
shows  forth  the  truth  by  hia 
life. 


-18.  2. 


S.  JOHN. 


393 


20  Neither  for  these  only  do 
I  'pray,  but  for  them 
also   that  believe  on  me 

21  through  their  word  ;  that 
they  may  all  be  one ; 
even  as  thou,  Father,  art 
in  me,  and  I  in  thee,  that 
they  also  may  be  in  us : 
that  the  world  may  be- 
lieve that  thou  didst  send 

22  me.  And  the  glory  which 
thou  hast  given  me  I 
have  given  unto  them ; 
that   they  may  be    one, 

23  even  as  we  are  one  ;  I  in 
them,  and  thou  in  me, 
that  they  may  be  perfect- 
ed into  one ;  that  the 
world  may  know  that 
thou  didst  send  me,  and 
lovedst    them,    even    as 

24  thou  lovedst  me.  Father, 
2that  which  thou  hast  giv- 
en me,  I  will  that,  where 
I  am,  they  also  may  be 
with  me ;  that  they  may 

1  Gr.  make  request. 

2  Many  ancient  authorities  read  those 


21.  That  they  ah*  may  oe  in 
us.  We  observe  that  Jesus,  in 
all  the  conversations  which  he 
held  with  his  disciples,  on  the 
night  before  he  was  betrayed, 
separates  himself  from  men,  and 
joins  his  name  always  with  that 
of  the  Father — My  Father  will 
love  him,  and  we  will  come  unto 
him.  (14:23.)  The  Comforter 
— whom  the  Father  will  send  in 
my  name.  (26.)  When  the  Com- 
forter is  come,  whom  I  will  send 
unto  you  from  the  Father.  (15 : 
26.)  Thus  the  antithesis  is  be- 
tween all  men,  good  and  bad, 
on  the  one  hand,  and  himself  in 


behold  my  glory,  which 
thou  hast  given  me :  for 
thou  lovedst  me  before 
the  foundation  of  the 
world.  0  righteous  Fa- 25 
fcher,  the  world  knew  thee 
not,  but  I  knew  thee; 
and  these  knew  that  thou 
didst  send  me;  and  l2« 
made  known  unto  them 
thy  name,  and  will  make 
it  known  ;  that  the  love 
wherewith  thou  lovedst 
me  may  be  in  them,  and 
I  in  them. 

When  Jesus  had  18 
spoken  these  words,  he 
went  forth  with  his  dis- 
ciples over  the  3  brook 
4Kidron,  where  was  a 
garden,  into  the  which 
he  entered,  himself  and 
his  disciples.  Now  Judas  2 
also,  which  betrayed  him, 
knew  the  place  :  for  Jesus 
oft-times  resorted  thither 


whom. 

3  Or,  ravine    Gr.  winter-torrent. 

4  Or,  of  the  Cedars 


conjunction  with  the  Father  on 
the  other.  When  we  consider 
the  unassuming  meekness  and 
modesty  which  marked  the  Sa- 
viour's character,  this  seems 
wholly  inconsistent  with  the 
idea  that  he  regarded  himself  as 
a  mere  human  messenger  from 
heaven. 

24.  Where  I  am;  am  to  be. 
The  language  of  the  Old  Ver- 
sion was  smoother  and  simpler, 
Father,  I  will  that  they  also  whom 
thou  hast  given  me,  le  with  me 
where  I  am.  The  language  of 
the  New  Version  more  literally 
follows  the  Greek. 


394 


S.  JOHN. 


18.  2— 


8  with  his  disciples.  Judas 
then,  having  received  the 
1  band  of  soldiers,  and  offi- 
cers from  the  chief  priests 
and  the  Pharisees,  cometh 
thither  with  lanterns  and 
torches     a  n  d    weapons. 

4  Jesus  therefore,  knowing 
all  the  things  that  were 
coining  upon  him,  went 
forth,and  saithunto  them, 

5  Whom  seek  ye  ?  They 
answered  him,  Jesus  of 
JNTazareth.  Jesus  saith 
unto  them,  I  am  he.  And 
Jndas  also,  which  be- 
trayed him,  was  standing 

G  with  them.  When  there- 
fore he  said  unto  them,  I 
am  he.  they  went  back- 
ward,   and    fell     to    the 

7  ground.  Again  therefore 
he  asked  them,  Whom 
keek  ye  \    And  they  said, 

8  Jesus  of  Nazareth.  Jesus 
answered,  I  told  you  that 
I  am  he :  if  therefore  ye 
seek    me,    let    these    go 

9  their  way  :  that  the  word 
might  be  fulfilled  which 


1  Or,  cohort 

2  Gr.  bondservant* 


CHAPTER  XVIII. 

4-6.  The  other  evangelists 
give  a  very  different  account  of 
the  circumstances  which  attend- 
ed the  apprehension  of  Jesus. 
We  can  reconcile  them  by  sup- 
posing that  Jesus  advanced  in 
order  to  surrender  himself,  and 
Judas  in  order  to  betray  him, 
simultaneously,  and  that  John 
relates  one  circumstance,  and 
the  three  remaining  evangelists 
ther. 

b.     These;   his   disciples   who 


he  sj)ake,  Of  those  whom 
thou  hast  given  me  I  lost 
not  one.  Simon  Peter  10 
therefore  having  a  sword 
drew  it,  and  struck  the 
high  priest's  "servant, 
and  cut  off  his  right  ear. 
Now  the  "servant's  name 
was  Malclms.  Jesus  there- 11 
fore  said  unto  Peter,  Put 
up  the  sword  into  the 
sheath :  the  cup  which 
the  Father  hath  given 
me,  shall  I  not  drink  it? 

So   the  'band  and   the  12 
3  chief   captain,    and    the 
officers  of  the  Jews,  seized 
Jesus   and    bound    him, 
and   led   him    to    Annas  13 
first ;  for   he   was   father 
in  law  to  Caiaphas,  which 
was  high  priest  that  year. 
Now    Caiaphas    was    he  14 
which  gave  counsel  to  the 
Jews,    that    it    was    ex- 
pedient   that     one     man 
should  die  for  the  people. 

And   Simon  Peter  fol-15 
lowed  Jesus,  and  so  did 
another     disciple.      Now 

3  Or,  military  tribune    Gr.  chUiarch. 


were  with  him. 

9.  John  17:  12. 

10.  Malchus.  John  is  the  only 
evangelist  who  gives  thie  ser- 
vant's name.    There  are  two  other 

illusions  to  his  acquaintance 
with  the  high  priest's  family,  in 
v.  16,  and  v.  20. 

13.  Annas  was  before  this 
time  the  high  priest,  but  he  had 
been  deposed.  He  was  a  man 
of  considerable  distinction,  still 
ling  a  preal  d<  gree  of  in- 
fluence, and  retaining  his  title 
of  office. 


SPS      THE    PARABLE 

.vO^Vy  OF 'THE 

K^C  UNJUST    STEWARD. 

L%     9  A       \  LUKE    XVI. 


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JOHN. 


397 


that  disciple  was  known 
unto  the  high  priest,  and 
entered  in  with  Jesus  into 
the    court   of    the    high 

10 priest;  but  Peter  Avas 
standing  at  the  door  with- 
out. So  the  other  disciple, 
which  was  known  unto 
the  high  priest,  went  out 
and  spake  unto  her  that 
kept    the     door,     and 

17  brought  in  Peter.  The 
maid  therefore  that  kept 
the  door  saith  unto  Peter, 
Art  thou  also  one  of  this 
man' s  disciples  \  He  saith, 

18 1  am  not.  Now  the  'ser- 
vants and  the  officers  were 
standing  there,  having 
made  2  a  fire  of  coals  ;  for 
it  was  cold ;  and  they 
were  warming  themselves: 
and  Peter  also  was  with 
them,  standing  and 
warming  himself. 

19  The  high  priest  there- 
fore asked  Jesus  of  his 
disciples,  and  of  his  teach 

20  ing.    Jesus  answered  him, 

1  Gr.  bondservants. 

2  Gr.  afire  oj  charcoal. 


18.  This  fire  of  coals,  or  of 
charcoal,  as  indicated  by  the 
marginal  reading,  was  probably 
made  in  a  portable  stove  or  bra- 
zier in  the  open  courtyard  of  the 
high  priest's  house. 

20.  The  meaning  is,  that  the 
open  and  public  manner  in  which 
Jesus  had  always  taught,  was 
sufficient  proof  that  he  enter- 
tained no  treasonable  designs. 

23.  If  I  have  spoJcenevil;  mean- 
ing in  the  public  instruction 
which  he  had  given,  as  mention- 
ed in  v.  20,  21. 

16 


I  have  spoken  openly  to 
the  world ;  I  ever  taught 
in 3  synagogues,  and  in  the 
temple,  where  all  the 
Jews  come  together ;  and 
in  secret  spake  I  nothing. 
Why  askest  thou  me  ?  ask  21 
them  that  have  heard  me, 
what  I  spake  unto  them  : 
behold,  these  know  the 
things  which  I  said.  And  22 
when  he  had  said  this, 
one  of  the  officers  stand- 
ing by  struck  Jesus  4  with 
his  hand,  saying,  An- 
swerest  thou  the  high 
priest  so  ?  Jesus  answered  23 
him,  If  I  have  spoken 
evil,  bear  witness  of  the 
evil :  but  if  well,  why 
smitest  thou  me?  Annas 24 
therefore  sent  him  bound 
unto  Caiaphas  the  high 
priest. 

ISTow  Simon  Peter  was  25 
standing    and    warming 
himself.    They  said  there- 
fore, unto  him,  Art  thou 
also  one  of  his  disciples  \ 


3  Gr.  synagogue. 

4  Or,  with  a  rod 


24.  Annas  therefore  sent  him 
bound  unto  Caiaphas]  the  high 
priest;  the  reading  of  the  Old 
Version  was,  Annas  had  sent 
him  bound  unto  Caiaphas.  Either 
reading  is  grammatically  possi- 
ble. According  to  the  Old  Ver- 
sion, Christ  had  been  previously 
sent  from  the  house  of  Annas  to 
the  house  of  Caiaphas.  It  is 
not,  however,  possible  for  us  now 
to  determine  the  precise  order 
in  which  the  various  events  con- 
nected with  the  arrest,  trial,  and 
crucifixion  of  Christ,  occurred* 


308 


S.  JOHN. 


18.  25— 


He  denied,  and  said,  I  am 
26  not.  One  of  the  '  servants 
of  the  high  priest,  being 
a  kinsman  of  him  whose 
ear  Peter  cut  off,  saith, 
Did  not  I  see  thee  in  the 
37 garden  with  him?  Peter 
therefore  denied  again: 
and  straightway  the  cock 
crew. 

28  They  lead  Jesus  there- 
fore from  Caiaphas  into 
the  2  palace :  and  it  was 
early ;  and  they  them- 
selves entered  not  into  the 
8  palace,  that  they  might 
not  be  defiled,  but 
might  eat   the   passover. 

29  Pilate  therefore  went 
out  unto  them,  and  saith, 
What    accusation    bring 

1  Gr.  bondservants. 


26.    Saith;    about     an     hour 
afterwards.     (Luke  22:  59.) 

28.  Into  the  palace,  or  Hall  of 
Judgment,  literally  prsetorium, 
the  name  given  among  the  Ro- 
mans to  the  headquarters  of  the 
Roman  governor;  in  this  case 
either  the  palace  of  King  Herod 
or  the  tower  of  Antonia. — De- 
filed ;  ceremonially;  this  judg- 
ment-haH  being  the  scat  of  a 
Roman,  and  of  course  Gentile 
tribunal.  Their  unwillingness 
to  enter  affords  a  strange  illus- 
tration of  the  compatibility  of  ex- 
cessive punctiliousness  in  the  out- 
ward forms  of  religion,  with  the 
most  complete  moral  corruption. 
These  whited  sepulchres,  with 
hearts  full  of  envy,  hatred  and 
murder,  could  not  go  into  a 
Roman  building,  lest  they 
should  be  defiled.  —  The  pass- 
on  r  ;  that  is,  probably  the  re- 
maining sacrifices  and  fi 
the  paschal  week;  for,  according 


ye  against  this  man  ? 
They  answered  and  said  30 
unto  him,  If  this  man 
were  not  an  evil-doer,  we 
should  not  have  delivered 
him  up  unto  thee.  Pilate 31 
therefore  said  unto  them, 
Take  him  yourselves,  and 
judge  him  according  to 
your  law.  The  Jews  said 
unto  him,  It  is  not  lawful 
for  us  to  put  any  man  to 
death  :  that  the  word  of  32 
Jesus  might  be  fulfilled, 
which  he  spake,  signify- 
ing by  what  manner  of 
death  he  should  die. 

Pilate  therefore   enter- 33 
ed  again  into  the  'palace, 
and     called     Jesus,    and 
said  unto  him,  Art  thou 

2  Gr.  Prmtorium. 


to  Luke  22:  7,  13,  14,  15,  the 
evening  on  which  the  paschal 
lamb  was  to  be  eaten,  was  the 
evening  preceding. 

31.  It  is  not  lawful,  &c.  The 
case  of  Stephen  has  been  thought 
to  render  it  doubtful  whether 
the  Jewish  tribunals  were  abso- 
lutely prohibited  from  inflicting 
capital  punishment,  in  all  cases, 
and  it  has  been  suggested  that 
the  Jews  here  only  meant  that 
they  were  not  allowed  to  punish 
by  crucifixion,  which  was  the 
object  that  they  had  determined 
upon  effecting,  if  possible.  But 
in  the  case  of  Stephen,  the  exe- 
cution, though  in  a  certain  s< nse 
sanctioned  by  the  Sanhedrim, 
was  really  the  act  of  a  lawless 
mob.  The  declaration  of  the 
Jews  here  is,  according  to  the 
opinion  of  the  best  scholars,  to 
be  taken  literally.  This  view  is 
confirmed  by  Josephus. 


^-19.  5. 


S.  JOHN. 


399 


the  King    of  the  Jews? 

34  Jesus  answered,  Sayest 
thou  this  of  thyself,  or 
did    others    tell    it   thee 

35 concerning  me?  Pilate 
answered,  Am  I  a  Jew? 
Thine  own  nation  and  the 
chief  priests  delivered 
thee  unto  me :  what  hast 

36  thou  done  ?  Jesus  an- 
swered, My  kingdom  is 
not  of  this  world :  if  my 
kingdom  were  of  this 
world,  then  would  my 
1  servants  fight,  that  I 
should  not  be  delivered 
to  the  Jews :  but  now  is 
my    kingdom    not    from 

37  hence.  Pilate  therefore 
said  unto  him,  Art  thou 
a  king  then?  Jesus  an- 
swered, 2Thou  sayest  that 
I  am  a  king.  To  this  end 
have  I  been  born,  and  to 
this  end  am  I  come  into 
the  world,  that  I  should 
bear  witness  unto  the 
truth.  Every  one  that  is 
of  the  truth  heareth  my 

38 voice.  Pilate  saith  unto 
him,  What  is  truth  ? 

1  Or,  officers  :  as  in  yer.  3,  12,  18,  22. 

2  Or,  'Thou  sayest  it,  because  I  am  a 


36.  The  argument  used  here 
by  the  Saviour  is,  that  though 
he  might  have  called  himself  a 
king,  yet  the  whole  tenor  of  his 
life,  and  the  peaceable  demeanor 
of  his  followers,  showed  that  his 
kingdom  was  a  spiritual  king- 
dom; that  is,  that  he  claimed  to 
be  a  king  only  in  a  figurative 
sense. 

37.  Henreth  my  voice  ;  obeyeth 
me;  is  my  subject.  The  mean- 
ing is,  thac  what  he  called  his 


And  when  he  had  said 
this,  he  went  out  again 
unto  the  Jews,  and  saith 
unto  them,  I  find  no  crime 
in  him.  But  ye  have  a  39 
custom,  that  I  should  re- 
lease unto  you  one  at  the 
passover :  will  ye  there- 
fore that  I  release  unto 
you  the  King  of  the  Jews  ? 
They  cried  out  therefore 40 
again,  saying,  Not  this 
man,  but  Barabbas.  Now 
Barabbas  was  a  robber. 

Then    Pilate    therefore  19 
took  Jesus,  and  scourged 
him.      And   the    soldiers  2 
plaited  a  crown  of  thorns, 
and  put  it  on  his  head, 
and  arrayed  him  in  a  pur- 
ple   garment ;    and   they  3 
came  unto  him,  and  said, 
Hail,  King  of  the  Jews  ! 
and     they     struck     him 
3  with  their  hands.     And  4 
Pilate  went  out  again,  and 
saith  unto  them,  Behold, 
I  bring  him  out  to  you, 
that  ye  may  know  that 
I  find  no   crime  in  him. 
Jesus  therefore  came  out,  5 

king. 
3  Or,  with  rods 


kingdom  was  only  a  spiritual 
kingdom,  comprising  all  those 
that  love  the  truth. 

CHAPTER  XIX. 

2.  Purple  garment ;  some  rude 
garment,  probably  of  a  reddish 
color,  which,  like  the  reed  for  a 
sceptre,  might  represent,  for  the 
purposes  of  their  mockery,  the 
imperial  purple. 

5.  Behold  the  man  !  He  hoped 
that  they  would  have  been  satis* 


400 


S.  JOHN. 


19.  5~ 


wearing  the  crown  of 
thorns  and  the  purple 
garment.  And  Pilate 
saith  unto  them,  Behold, 

6  the  man  !  When  there- 
fore the  chief  priests  and 
the  officers  saw  him,  they 
cried  out,  saying,  Crucify 
Mm,  crucify  him.  Pilate 
saith  unto  them,  Take 
him  yourselves,  and  cruci- 
fy him  :  for  I  find  no  crime 

7  in  him.  The  Jews  an- 
swered him,  We  have  a 
law,  and  by  that  law  he 
ought  to  die,  because  he 
made  himself  the  Son  of 

8  God.  When  Pilate  there- 
fore heard  this  saying,  he 

9  was  the  more  afraid  ;  and 
he  entered  into  the  '  pal- 
ace again,  and  saith  unto 
Jesus,  Whence  art  thou  \ 
But  Jesus  gave   him  no 

10  answer.  Pilate  therefore 
saith  unto  him,  Speakest 
thou  not  unto  me  ?  know- 
est  thou  not  that  I  have 
"power  to  release  thee, 
and  have  2  power  to  cru- 

11  cify  thee  ?  Jesus  answer- 
ed him,  Thou  wouldest 
have  no  8  power  against 

1  Gr.  Pmiorium.  2  Or,  authority 


tied  with  the  sufferings  which 
lie  had  endured,  and  would  con- 
sent to  his  release. 

6.  Take  him  yourselves,  &c. 
This  was  not  intended  as  a  seri- 
ous proposal,  but  was  an  ex- 
pression of  Pilate's  indignation 
at  the  cruel  wrong  which  they 
iusisted  on  committing. 

7.  By  that  law.  They  had  not 
mentioned  this  charge,  at  first, 
in  making  out  their  accusation 


me,  except  it  were  given 
thee  from  above  :  there- 
fore he  that  delivered  me 
unto  thee  hath  greater 
sin.  Upon  this  Pilate  13 
sought  to  release  him : 
but  the  Jews  cried  out, 
saying,  If  thou  release 
this  man,  thou  art  not 
Csesar'  s  friend :  every  one 
that  maketh  himself  a 
king  3  speaketh  against 
Csesar.  When  Pilate  13 
therefore  heard  these 
words,  he  brought  Jesus 
out,  and  sat  down  on  the 
judgment-seat  at  a  place 
called  The  Pavement,  but 
in  Hebrew,  G-abbatha. 
Now  it  was  the  Prepara-14 
tion  of  the  passover  :  it 
was  about  the  sixth  hour. 
And  he  saith  unto  the 
Jews,  Behold,  your  King ! 
They  therefore  cried  out,  15 
Away  with  him,  away 
with  him,  crucify  him. 
Pilate  saith  unto  them, 
Shall  I  crucify  your 
King  1  The  chief  priests 
answered,  We  have  no 
king  but  CaBsar.  Then  16 
therefore     he     delivered 


3  Or,  opposeth  Ccesar 


before  Pilate,  supposing  that  he 
would  be  more  easily  influenced 
by  a  charge  of  sedition. 

13.  When  Pilate — heard  these 
words;  and  finding  that  the 
popular  excitement  was  begin- 
ning to  be  uncontrollable.  (Matt. 
27:  24.) 

16.  Unto  them;  that  is,  to 
their  will.  One  of  Pilate's  cen- 
turions had  charge  of  the  exe- 
cution. 


—19.  23. 


S.  JOHN. 


401 


him    unto    them    to    be 
crucified. 

17  They  took  Jesus  there- 
fore :  and  he  went  out, 
bearing  the  cross  for  him- 
self, unto  the  place  called 
The  place  of  a  skull, 
which  is    called  in    He- 

18  brew  Golgotha :  where 
they  crucified  him,  and 
with  him  two  others,  on 
either  side  one,  and  Jesus 

19  in  the  midst.  And  Pilate 
wrote  a  title  also,  and 
put  it  on  the  cross.  And 
there  was  written,  jesus 

OF   NAZARETH,   THE   KING 

20  of  the  jews.  This  title 
therefore  read  many  of 
the  Jews  :  '  for  the  place 

1  Or,  for  the  place  of  the  city  where  Je- 
sus xoas  crucified  was  nigh  at  hand 


19.  This  inscription  is  record- 
ed   by    the    evangelists    in   the 
following  forms  : — 
"  This  is  Jesus  the  King  of 

the  Jews,"   .  .  Matt. 

"The  King  of  the  Jews,". Mark 
1*  This  is  the  King  of  the 

Jews, ". '. . Luke 

<l  Jesus     of    Kazareth    the 

King  of  the  Jews, " . . . .  John 
A  very  important  principle  is 
illustrated  by  this  diversity, 
viz.,  that  it  is  the  custom  of  the 
sacred  writers  to  use  the  form  of 
a  quotation  of  words  from 
others,  when,  in  fact,  the  words 
are  their  own,  used  only  to  ex- 
press in  a  more  distinct  and 
vivid  manner  the  general  ideas 
of  their  own  minds.  This  was 
their  mode  of  relating  events, 
— clothing  their  own  concep- 
tions of  the  facts  in  language 
attributed  to  the  actors.  Even 
where  they  are  recording  real 
dialogue,  they  give  the  substance 


|  where  o  esus  was  crucified 

1  was  nigh  to  the  city  :  and 
it  was  written  in  Hebrew, 
and  in  Latin,  and  in 
Greek.  The  chief  priests  21 
of  the  Jews  therefore  said 
to  Pilate,  Write  not,  The 
King  of  the  Jews  ;  but, 
that  he  said,  I  am  King 
of  the  Jews.  Pilate  an- 22 
swered,  What  I  have 
written  I  have  written. 

The  soldiers  therefore,  23 
when  they  had  crucified 
Jesus,  took  his  garments, 
and  made  four  parts,  to 
every  soldier  a  part ;  and 
also  the   2  coat :    now  the 

2  coat  was  without  seam, 
woven     from     the      top 

2  Or,  tunic 


of  what  is  said  in  their  own 
words.  A  comparison  of  the 
different  accounts  of  the  same 
conversation,  recorded  by  the 
different  evangelists,  as,  for 
example,  the  institution  of  the 
Lord's  supper,  the  dialogue  with 
Pilate,  and  any  other  case  where 
the  same  dialogue  is  given  by 
more  than  one  evangelist,  places 
this  principle  beyond  question. 
It  is  a  principle  of  fundamental 
importance,  satisfactorily  dis- 
posing of,  as  it  does,  a  very 
large  portion  of  the  verbal  dis- 
crepancies in  the  New  Testa- 
ment. 

22.  What  1  hate  written,  1 
have  written  ;  that  is,  I  do  not 
choose  to  alter  it. 

23.  The  coat  was  without  seam. 
The  coat,  as  it  is  here  called, — 
a  garment  very  different  from  any 
now  worn, — was  of  such  a  form 
as  to  admit  of  its  being  manu- 
factured as  here  described. 


402 


S.  JOHN. 


19.  23— 


24  throughout.  They  said 
therefore  one  to  another, 
Let  us  not  rend  it,  but 
cast  lots  for  it,  whose  it 
shall  be :  that  the  scrip- 
ture might  be  fulfilled, 
which  saith, 

They  parted  my  gar- 
ments among  them, 

And  upon  my  vesture 
did  they  cast  lots. 
These     things    therefore 

25  the  soldiers  did.  But 
there  were  standing  by 
the  cross  of  Jesus  his 
mother,  and  his  mother's 
sister,  Mary  the  wife  of 
Clopas,  and  Mary  Magda- 

26lene.  When  Josus  there- 
fore saw  his  mother,  and 
the  disciple  standing  by, 
whom  he  loved,  he  saith 
unto  his  mother,  Woman, 

27 behold,    thy  son!     Then 


25.  Mary  the  wife  of  Clopas ; 
in  the  other  evangelists  men- 
tioned as  the  mother  of  James 
and  Joses.  m 

26,  27.  This  brief  but  affect- 
ing mode  of  committing  his 
afflicted  mother  to  the  care  of 
his  most  devoted  friend,  at  such 
an  hour,  is  one  of  the  most 
touching  incidents  in  the  Sa- 
viour's history, — rendered  still 
more  so  by  the  very  feeling,  and 
yet  unaffected  simplicity,  with 
which  John  relates  the  circum- 
stance. His  last  expression, 
took  her  unto  his  own,  has  a  force 
and  meaning  which  the  neces- 
sity of  adding  the  word  home, 
to  preserve  the  English  idiom, 
seriously  impairs. 

29.  A  vessel  fill  of  vinegar  ;  for 
the  use  of  the  soldiers,  a  prepa- 
ration  of    vinegar    being  their 


saith  he  to  the  disciple, 
Behold,  thy  mother! 
And  from  that  hour  the 
disciple  took  her  unto 
his  own  home. 

After  this  Jesus,  know-  28 
ing  that  all  things  are 
now  finished,  that  the 
scripture  might  be  ac- 
complished, saith,  I 
thirst.  There  was  set 29 
there  a  vessel  full  of 
vinegar :  so  they  put  a 
sponge  full  of  the  vinegar 
upon  hyssop,  and  brought 
it  to  hie  mouth.  When30 
Jesus  therefore  had  re- 
ceived 'he  vinegar,  he 
said,  It  is  finished ;  and 
he  bowed  his  head,  and 
gave  up  his  spirit 

The  Jews  therefore,  be- 31 
cause  it  was  the  Prepara- 
tion,     that     the    bodies 


common  drink. 

30.  He  said,  It  is  finished; 
with  a  loud  voice,  exulting  in 
the  final  accomplishment  of  the 
great  work  of  redemption.  A 
mere  martyr,  enduring,  pas- 
sively, wrong  done  to  him  by 
others,  would  say,  when  he 
reached,  the  end  of  his  suffer- 
ings, "It  is  ended,"  or  "It  is 
over."      Jesus    said,       "It     is 

finished;'1''  his  mind  regarding 
this  great  consummation,  not  as 
the  end  of  the  injuries  which 
men  had  been  inflicting  upon 
him,  but  as  the  accomplishment 
of  the  great  work  which  he  had 
undertaken  for  them. 

31.  That  Sabbath  was  a  high 
day;  that  is,  coinciding  with 
the  passover,  it  was  a  day  of 
double  sacredness  and  solem- 
nity. 


-20.  1. 


s.  johk. 


403 


should  not  remain  on  the 
cross  upon  the  sabbath 
(for  the  day  of  that  sab- 
bath was  a  high  day), 
asked  Pilate  that  their 
legs  might  be  broken, 
and  that  they  might  be 

32  taken  away.  The  soldiers 
therefore  came,  and 
brake  the  legs  of  the 
first,  and  of  the  other 
which  was  crucified  with 

33  him  :  but  when  they  came 
to  Jesus,  and  saw  that  he 
was   dead  already,    they 

34 brake  not  his  legs:  how- 
beit  one  of  the  soldiers 
with  a  spear  pierced  his 
side,  and  straightway 
there  came  out  blood  and 

35  water.  And  he  that  hath 
seen  hath  borne  witness, 
and  his  witness  is  true  : 
and  he  knoweth  that  he 
saith   true,    that  ye  also 

36  may  believe.  For  these 
things  came  to  pass,  that 
the  scripture  might  be 
fulfilled,  A  bone  of  him 

37  shall  no  t  be  'broken.  And 
again  another  scripture 
saith,  They  shall  look  on 
him  whom  they  pierced. 

1  Or,  crushed 


32.  And  brake  the  legs;  with 
clubs.  This  violence,  previous 
to  allowing  the  bodies  to  be 
taken  down,  was  to  guard 
against  the  possibility  that  the 
sufferers  might  revive,  and  their 
lives  be  saved. 

34.  Pierced  his  side;  to  see 
whether  there  was  any  sensibi- 
lity or  life  remaining,  and  make 
sure  of  his  death. 

36 r  This  was  said   originally 


And  after  these  things  38 
Joseph  of  Arimathaea, 
being  a  disciple  of  Jesus, 
but  secretly  for  fear  of 
the  Jews,  asked  of  Pilate 
that  he  might  take  away 
the  body  of  Jesus :  and 
Pilate  gave  Mm  leave. 
He  came  therefore,  and 
took  away  his  body.  And  39 
there  came  also  Nicode- 
mus,  he  who  at  the  first 
came  to  him  by  night, 
bringing  a  "mixture  of 
myrrh  and  aloes,  about  a 
hundred  pound  weight. 
So  they  took  the  body  of  40 
Jesus,  and  bound  it  in 
linen  cloths  with  the 
spices,  as  the  custom  of 
the  Jews  is  to  bury. 
Now  in  the  place  where  41 
he  was  crucified  there 
was  a  garden  ;  and  in  the 
garden  a  new  tomb 
wherein  was  never  man 
yet  laid.  There  then  be  42 
cause  of  the  Jews'  Pre- 
paration (for  the  tomb 
was  nigh  at  hand)  they 
laid  Jesus. 

Now  on  the  first  day 20 
of  the  week  cometh  Mary 

2  Some  ancient  authorities  read  roll. 


of  the  paschal  lamb.  (Ex.  12: 
46.     Num.  9:  12.) 

39.  For  previous  evidence  of 
JSTicodemus's  friendly  feeling  to- 
wards Jesus,  see  John  7 :  50. — 
Myrrh  and  aloes;  for  the  em- 
balming of   the  body. 

42.  Preparation ;  that  is,  for 
the  Sabbath. 

CHAPTER  XX. 
1.    Cometh  Mary  Magdalene.  It 


404 


S.   JOHK. 


20.  1— 


Magdalene  early,  while  it 
was  yet  dark,  unto  the 
tomb,'  and  seeth  the  stone 
taken     away     from     the 

2  tomb.  She  runneth  there- 
fore, and  come tli  to  Si- 
mon Peter,  and  to  the 
other  disciple,  whom  Je- 
sns  loved,  and  saith  unto 
them,  They  have  taken 
away  the  Lord  out  of  the 
tomb,  and  we  know  not 
where    they     have     laid 

3  him.  Peter  therefore 
went  forth,  and  the  other 
disciple,   and  they   went 

4  toward  the  tomb.  And 
they  ran  both  together  : 
and  the  other  disciple 
outran   Peter,   and  came 

5  first  to  the  tomb ;  and 
stooping  and  looking  in, 
he  seeth  the  linen  cloths 
lying  ;  yet  entered  he  not 

6  in.  Simon  Peter  there- 
fore also  cometh,  follow- 
ing him,  and  entered  into 
the  tomb  ;  and  he  behold- 
eth  the  linen  cloths  lying, 

T  and  the  napkin,  that  was 
upon  his  head,  not  lying 
with  the  linen  cloths,  but 
rolled    up  in  a  place  by 

8 itself.  Then  entered  in 
therefore  the  other  disci- 
ple also,  which  came  first 
to  the  tomb,  and  he  saw, 

9  and  believed.     For  as  yet 


would  seem  that  she  came  be- 
fore the  party  mentioned  in 
Luke;  or  else,  if  she  came  with, 
them,  that  she  left  them,  and 
went  back  to  call  Peter  and 
John,    before    the    events    took 


they  knew  not  the  scrip- 
ture, that  he  must  rise 
again  from  the  dead.  So  10 
the  disciples  went  away 
again  unto  their  own 
home. 

But  Mary  was  standing  11 
without  at  the  tomb 
weeping  :  so,  as  she  wept, 
she  stooped  and  looked 
into  the  tomb  ;  and  she  12 
beholdeth  two  angels  in 
white  sitting,  one  at  the 
head,  and  one  at  the  feet, 
where  the  body  of  Jesus 
had  lain.  And  they  say  13 
unto  her,  Woman,  why 
weepest  thou  ?  She  saith 
unto  them,  Because  they 
have  taken  away  my 
Lord,  and  I  know  not 
where  they  have  laid  him. 
When  she  had  thus  said,  14 
she  turned  herself  back, 
and  beholdeth  Jesus 
standing,  and  knew  not 
that  it  was  Jesus.  Jesus  15 
saith  unto  her,  Woman, 
why  weepest  thou?  whom 
seekest  thou?  She,  sup- 
posing him  to  be  the 
gardener,  saith  unto  him, 
Sir,  if  thou  hast  borne 
him  hence,  tell  me  where 
thou  hast  laid  him,  and  I 
will  take  him  away.  Je-16 
sus  saith  unto  her,  Mary. 
She  turneth  herseli',  and 


place  which  Luke  records. 

2.  T<>  Simon  Peter;  to  his 
house  in  the  city. 

14.  Turned  herself  back  ;  to  go 
home. 

16.   In  llelrew;  in  the  Hebrew 


—20.  23. 


S.  JOHN. 


405 


saith  unto  him  in  Hebrew, 
Kabboni ;     which    is     to 

17  say,  '  Master.  Jesus  saith 
to  her,  2  Touch  me  not ; 
for  I  am  not  yet  ascend- 
ed unto  the  Father :  but 
go  unto  my  brethren,  and 
say  to  them,  I  ascend  un- 
to my  Father  and  your 
Father,  and  my  God  and 

18  your  God.  Mary  Mag- 
dalene cometh  and  telle  th 
the  disciples,  I  have  seen 
the  Lord  ;  and  how  thai 
he  had  said  these  things 
unto  her. 

19  When  therefore  it  was 
evening,  on  that  day,  the 
first  day  of  the  week,  and 

1  Or,  Teacher 


This  explanation,  which  is  re- 
stored in  the  New  Version,  indi- 
cates that  the  language  ordinarily 
made  use  of  between  Christ  and 
his  disciples  was  not  the  He- 
brew, but  the  Greek. 

18.  As  has  already  been  re- 
marked, several  hypotheses  have 
been  framed,  by  ingenious 
scholars,  to  combine  the  various 
incidents  related  by  the  differ- 
ent evangelists,  as  having  oc- 
curred in  the  vicinity  of  the 
sepulchre  on  the  morning  of  the 
resurrection,  into  one  harmoni- 
ous narrative.  These  hypoth- 
eses are  all  framed  on  the  sup 
position  that  the  scene  was  one 
of  great  excitement ;  that  many 
persons  must  have  been  going 
and  returning  in  different  groups 
and  parties,  —  some,  perhaps, 
visiting  the  sepulchre  several 
times, — and  that,  consequently, 
a  considerable  number  and  va- 
riety of  incidents  would  occur 
there ;  and  that  each  of  the  evan- 


when  the  doors  were  shut 
where  the  disciples  were, 
for  fear  of  the  Jews, 
Jesus  came  and  stood  in 
the  midst,  and  saith  un- 
to them,  Peace  be  unto 
you.  And  when  he  had  20 
said  this,  he  shewed  unto 
them  his  hands  and  his 
side.  The  disciples  there- 
fore were  glad,  when  they 
saw  the  Lord.  Jesus  21 
therefore  said  to  them 
again,  Peace  be  unto  you  : 
as  the  Father  hath  sent 
me,  even  so  send  I  you. 
And  when  he  had  said  22 
this,  he  breathed  on 
them,     and     saith    unto 

2  Or,  Take  not  hold  on  me  » 


gelists,  instead  of  describing 
fully  what  took  place,  has  only 
related  such  incidents  as  were 
particularly  reported  to  him. 
On  this  view  of  the  subject,  it 
has  not  been  found  difficult  to 
frame  hypotheses  by  which  the 
various  incidents  related  are 
combined  into  one  connected 
narrative,  the  seeming  omissions 
and  connecting  links  being  sup- 
plied by  conjecture.  These  hy- 
potheses are,  however,  of  little 
value,  except  to  show  that  the 
accounts  can  he  reconciled,  and  so 
are  not  inconsistent.  Farther 
than  this,  there  can  be  no  valu- 
able end  attained  by  framing 
hypotheses,  which  rest,  of 
course,  wholly  on  conjecture. 

19.  Jesus  came.  Just  before 
he  appeared,  however,  the  dis- 
ciples from  Emmaus  came  into 
the  assembly,  giving  an  account 
of  what  they  had  seen.  (Luke 
24:33.) 

21.  Again  ;  after  supping  with 
them.      (Luke  24:  41.) 


406 


S.  JOHN. 


20.  23 


them,  Receive  ye  the 
23 '  Holy  Ghost :  whose  so- 
ever sins  ye  forgive,  they 
are  forgiven  unto  them  ; 
whose  soever  sins  ye  re- 
tain, they  are  retained. 

24  But  Thomas,  one  of  the 
twelve,  called  3Didymus, 
was  not  with  them  when 

25  Jesus  came.  The  other 
disciples  therefore  said 
unto  him,  We  have  seen 
the  Lord.  But  he  said 
unto  them,  Except  I  shall 
see  in  his  hands  the  print 
of  the  nails,  and  put  my 
finger  into  the  print  of 
the  nails,  and  put  my 
hand  into  his  side,  I  will 
not  believe. 

26  And  after  eight  days 
again  his  disciples  were 
within,  and  Thomas  with 
them.  Jesus  cometh,  the 
doors  being  shut,  and 
stood  in  the  midst,  and 
said,  Peace  be  unto  you. 

27  Then  saith  he  to  Thomas, 
Reach  hither  thy  finger, 

1  Or,  Holij  Spirit  2  That  is,  Twin. 


28.  My  Lord  and  my  God.  It 
cannot  be  doubted  that  these 
terms  were  both  applied  by 
Thomas  personally  to  the  Sa- 
viour. The  attempts  to  give 
some  other  construction  to  such 
expressions  are  now  generally 
abandoned  by  those  who  are 
unwilling  to  admit,  on  any  evi- 
dence, the  inference  which  flows 
from  them.  They  find  it  to  be 
easier  to  take  the  ground  that 
the  apostles  themselves  were  in 
error,  than  to  force  unnatural 
constructions  upon  language  so 
unequivocal  as  that  which  they 
often  used. 


and  see  my  hands  ;  and 
reach  hither  thy  hand, 
and  put  it  into  my  side : 
and  be  not  faithless,  but 
believing.  Thomas  an-  28 
swered  and  said  unto 
him,  My  Lord  and  my 
God.  Jesus  saith  unto  29 
him,  Because  thou  hast 
seen  me,  3thou  hast  be- 
lieved :  blessed  are  they 
that  have  not  seen,  and 
yet  have  believed. 

Many  other  signs  there-  30 
fore  did  Jesus  in  the 
presence  of  the  disciples, 
which  are  not  written  in 
this  book :  but  these  are  31 
written,  that  ye  may 
believe  that  Jesus  is 
the  Christ,  the  Son  of 
God  ;  and  that  believing 
ye  may  have  life  in  his 
name. 

After  these  things  Jesus  21 
manifested  himself  again 
to  the  disciples  at  the  sea 
of  Tiberias  ;  and  he  mani- 
fested   himself    on    this 

3  Or,  hast  thou  believed  ? 


30.  Signs  ;  proofs  of  the  reali- 
ty of  his  resurrection. 

CHAPTER  XXI. 

1.  At  the  Sea  of  Tiberias ;  in 
Galilee,  and  thus  wc  find  that, 
after  all  the  exciting  scenes  of 
the  life,  death,  and  resurrection 
of  the  Saviour  were  passed, 
these  disciples  return  to  their 
old  home  and  their  early  occu- 
pations. It  was,  however,  only 
for  a  very  brief  season ;  for  they 
soon  went  back  to  Jerusalem 
again,  where  they  remained  un- 
til they  were  endued  with  power 
from  on  high,  to  preach  th« 
gospel. 


—21.   14. 


S.  JOHN. 


407 


2  wise.  There  were  to- 
gether Simon  Peter,  and 
Thomas  called '  Didymus, 
and  Nathanael  of  Cana  in 
Galilee,  and  the  sons  of 
Zebedee,  and  two  other  of 

3  his  disciples.  Simon  Peter 
saith  nnto  them,  I  go  a 
fishing.  They  say  unto 
him,  We  also  come  with 
thee.  They  went  forth, 
and  entered  into  the  boat ; 
and  that  night  they  took 

4  nothing.  But  when  day 
was  now  breaking,  Jesus 
stood  on  the  beach :  how- 
beit  the  disciples  knew 
not    that    it   was  Jesus. 

5  Jesus  therefore  saith  unto 
them,  Children,  have  ye 
aught  to  eat?    They  an- 

eswered  him,  No.  And  he 
said  unto  them,  Cast  the 
net  on  the  right  side  of 
the  boat,  and  ye  shall  find. 
They  cast  therefore,  and 
now  they  were  not  able  to 
draw  it  for  the  multitude 

7  of  fishes.  That  disciple 
therefore  whom  Jesus 
loved  saith  unto  Peter, 
It  is  the  Lord.  So  when 
Simon  Peter  heard  that  it 
was  the  Lord,  he  girt  his 
coat  about  him  (for  he  was 

1  That  is,  Twin. 

2  Gr.  a  fire  of  charcoal. 

4-8.  It  is  remarkable  that  a 
circumstance  very  similar  to  this 
is  recorded  Luke  5 :  4-8,  as  oc- 
curring at  an  early  part  of  our 
Saviour's  ministry. 

11.  Drew;  that  is,  with  the 
help  of  the  others. 

12.  Come,  and  IreaTc  your  fast ; 


naked),  and  cast  himself 
into    the    sea.     But    the  8 
other    disciples   came  in 
the  little  boat  (for  they 
were    not    far   from    the 
land,    but    about    two 
hundred  cubits  off),  drag- 
ging the  net  full  of  fishes. 
So    when    they    got   out  9 
upon  the  land,  they  see 
2  a  fire  of  coals  there,  and 
sfish    laid    thereon,    and 
4 bread.     Jesus  saith  unto  10 
them,  Bring  of   the  fish 
which  ye  have  now  taken. 
Simon    Peter     therefore  11 
went  9up,   and  drew  the 
net  to  land,  full  of  great 
fishes,  a  hundred  and  fifty 
and   three :     and   for  all 
there  were  so  many,  the 
net  was  not  rent.     Jesus  12 
saith    unto    them,    Come 
and     break    your    fast. 
And  none  of  the  disciples 
durst  inquire  of  him,  Who 
art  thou  \  knowing  that  it 
was     the    Lord.      Jesus  13 
cometh,   and   taketh   the 
4  bread,  and  giveth  them, 
and     the    fish    likewise. 
This  is  now  the  third  time  14 
that  Jesus  was  manifested 
to  the  disciples,  after  that 
he  was  risen  from  the  dead. 


3  Or,  a  fish 
5  Or,  aboard 


4  Or,  a  loaf 


they  had  been  fishing  all  night 
without  eating,  and  must,  there- 
fore, have  been  very  hungry. 
The  fact  that  Christ  himself 
kindled  the  fire  of  coals,  and 
prepared  the  meal  for  his  disci- 
ples, is  significant  of  his  sympa- 
thy for  them  in  their  hunger. 


■408 


s.  joiin. 


21.  IS- 


15 So  when  they  had 
broken  their  fast,  Jesus 
saith  to  Simon  Peter, 
Simon,  son  of  l  John, 
2 lovest  thou  me  more 
than  these  %  He  saith  unto 
him,  Yea,  Lord ;  thou 
knowest  that  1 3  love  thee. 
He  saith  unto  him,  Feed 

16  my  lambs.  He  saith  to 
him  again  a  second  time, 
Simon,  son  of  1  John, 
*  lovest  thou  me  ?  He  saith 
unto  him,  Yea,  Lord ; 
thou  knowest  that  1 3love 
thee.    He  saith  unto  him, 

17  Tend  my  sheep.  He  saith 
unto  him  the  third  time, 
Simon,  son  of  'John, 
1  lovest  thou  me  ?  Peter 
was  grieved  because  he 
said  unto  him  the  third 
time,  3 Lovest  thou  me? 
And  he  said  unto  him, 
Lord,  thou  knowest  all 
things ;  thou  'know- 
est that  I  3love  thee. 
Jesus  saith  unto 
him,     Feed    my    sheep. 

18  Verily,  verily,  I  say  unto 
thee,    When    thou  wast 


1  Gr.  Joanes.    See  ch.  i.  42,  margin. 
2,  3  Love  in  these  places  represents  two 
different  Greek  words. 


15,  16.  It  is  impossible  to 
represent  the  significance  of  this 
conversation  between  Christ  and 
Peter,  in  the  English,  except  by. 
a,  paraphrase.  As  is  noted  in  the 
margin,  lore  in  these  verses  rep- 
resents two  different  Greek 
words.  Christ  asked  Simon 
Peter,  Lovest  thou  me?  Twice 
Simon  Peter  answered,  Tea, 
Lord,  thou  knowest  I  have  an  af- 


young,  thou  girdedst  thy- 
self, and  walkedst  whi- 
ther thou  wouldest :  but 
when  thou  shalt  be  old, 
thou  shalt  stretch  forth 
thy  hands,  and  another 
shall  gird  thee,  and  carry 
thee  whither  thou 
wouldest  not.  Now  this  19 
he  spake,  signifying  by 
what  manner  of  death  he 
should  glorify  God.  And 
when  he  had  spoken  this, 
he  saith  unto  him,  Fol- 
low me.  Peter,  turning  20 
about,  seeth  the  disciple 
whom  Jesus  loved  follow- 
ing ;  which  also  leaned 
back  on  his  breast  at  the 
supper,  and  said,  Lord, 
who  is  he  that  betrayeth 
thee  ?  Peter  therefore  21 
seeing  him  saith  to  Jesus, 
Lord,  6and  what  shall 
this  man  do  %  Jesus  saith  22 
unto  him,  If  I  will  that 
he  tarry  till  I  come,  what 
is  that  to  thee  1  follow' 
thou  me.  This  saying  23 
therefore  went  forth 
among  the  brethren,  that 

4  Or,  perceivest 

5  Gr.  and  this  man,  what  ? 


fection  for  thee.  The  third  time 
Christ  accepted  Peter's  word, 
and  said,  Hast  thou  affection  for 
me?  and  Peter  was  grieved  be- 
cause he  said  the  third  time, 
Hast  thou  an  affection  for  me? 
seeming  to  doubt  even  this  hum- 
ble claim  of  a  once  self-confi- 
dent and  proud  disciple. 

20.  The  disriple  whom  Jesus 
loved  ;  John,  the  author  of  this 
Gospel. 


—21.  25. 


S.   JOHN. 


409 


that  disciple  should  not 
die :  yet  Jesus  said  not 
unto  him,  that  he  should 
not  die  ;  but.  If  I  will 
that  he  tarry  till  I  come, 
what  is  that  to  thee  ? 
24  This  is  the  disciple 
which  beareth  witness  of 
these  things,  and  wrote 
these     things :    and     we 


know  that  his  witness  is 
true. 

And  there  are  also  25 
many  other  things  which 
Jesus  did,  the  which  if 
they  should  be  written 
every  one,  I  suppose  that 
even  the  world  itself 
would  not  contain  the 
books  that  should  be 
written. 


THE   ACTS 


OF   THE  APOSTLES. 


Although  there  is  not  attached  to  this  book  any  designation  of  the 
author,  yet  very  early  and  unanimous  tradition  attributes  it  to 
Luke,  the  companion  of  Paul  in  his  later  travels,  and  the  writer 
of  the  Gospel  which  bears  his  name.  The  allusion  to  a  former 
treatise,  and  to  Theophilus,  contained  in  the  first  verse,  and  the 
use  of  the  first  person  in  the  narrative  of  the  travels  of  Paul, 
towards  the  close  of  the  history,  abundantly  confirm  the  suppo- 
sition. 

The  book  could  not  have  been  written  until  after  Paul's  imprison- 
ment at  Rome,  since  it  brings  down  the  history  to  that  event; 
and  it  is  supposed  that  it  must  have  been  written  soon  after  the 
expiration  of  the  two  years,  commencing  at  that  period,  which 
are  mentioned  at  the  conclusion  of  the  last  chapter,  or  it  would 
have  carried  the  history  farther.  Where,  and  under  what  cir- 
cumstances Luke  wrote  the  book,  there  are  no  means  of  ascer- 
taining. 


1  The  j  former  treatise  I 
made,  O  Theophilus,  con- 
cerning all  that  Jesus  be- 
gan  both   to   do   and   to 

2  teach,  until  the  day  in 
which  lie  was  received  up, 
after  that  he  had  given 
commandment  through 
the  2Holy  Ghost  unto  the 
apostles    whom    he   had 

1  Or.  first. 

2  Or,  Holy  Spirit :  and  so  throughout 
this  book. 


CHAPTER  I. 

1.  The  former  treatise  ;  the 
Gospel  of  Luke.  (See  Luke  1 : 
1-4.) 

_  3.  Passion  ;    suffering,    refer- 
ring here  to  the  Saviour's   cruci- 

[410] 


chosen  :  to  whom  he  also 

3  shewed  himself  alive 
after  his  passion  by  many 
proofs,  appearing  unto 
them  by  the  space  of 
forty  days,  and  speaking 
the  tilings  concerning  the 
kingdom   of   God :    and, 

4  being  assembled  togeth- 
er with  them,  he  charged 

3  Or.  presented. 

4  Or,  eating  with  them 


fixion. 

4.  Promise  of  the  Father;  pro- 
mised gift  of  the  Holy  Spirit, 
which  was  to  be  sent  from  the 
Father,  according  to  the  promis* 
recorded  in  John  14:  10-20. 


1.  14- 


rHE  ACTS. 


411 


them  not  to  depart  from 
Jerusalem,  but  to  wait 
for  the  promise  of  the 
Father,   which,   said  he, 

5  ye  heard  from  me  :  for 
John  indeed  baptized 
with  water  ;  but  ye  shall 
be  baptized  'with  the 
Holy  Ghost  not  many 
days  hence. 

6  They  therefore,  when 
they  were  come  together, 
asked  him,  saying,  Lord, 
dost  thou  at  this  time 
restore   the   kingdom    to 

7  Israel  ?  And  he  said  un- 
to them,  It  is  not  for  you 
to  know  times  or  seasons, 
which  the  Father  hath 
2  set  within  his  own  au- 

8thority.  But  ye  shall 
receive  power,  when  the 
Holy  Grhost  is  come  upon 
you :  and  ye  shall  be  my 
witnesses  both  in  Jerusa- 
lem, and  in  all  Judaea 
and  Samaria,  and  unto 
the  uttermost  part  of  the 

9  earth.  And  when  he  had 
said  these  things,  as  they 
were  looking,  he  was 
taken  up ;  and  a  cloud 
received  him  out  of  their 

1  Or,  in 

2  Or,  appointed  by 

5.  Baptized  with  the  Holy  Ghost; 
abundantly  imbued  ^with  its  in- 
fluences. 

6.  Restore  the  kingdom  to  Israel; 
as  in  the  days  of  David  and  So- 
lomon, when  Israel  was  governed 
by  its  own  kings,  instead  of 
being,  as  in  our  Saviour's  time, 
subject  to  the  rule  of  a  foreign 
power.  This  question  shows 
what  were  still  the  ideas  of  the 


sight.  And  while  theyio 
were  looking  stedfastly 
into  heaven  as  he  went, 
behold,  two  men  stood 
by  them  in  white  apparel ; 
which  also  said,  Ye  menu 
of  Galilee,  why  stand  ye 
looking  into  heaven  ?  this 
Jesus,  which  was  receiv- 
ed up  from  you  into  hea- 
ven, shall  so  come  in  like 
manner  as  ye  beheld  him 
going  into  heaven. 

Then  returned  they  urn  12 
to  Jerusalem  from  the 
mount  called  Olivet, 
which  is  nigh  unto  Jeru- 
salem, a  sabbath  day's 
journey  off.  And  when  is 
they  were  come  in,  they 
went  up  into  the  upper 
chamber,  where  they  were 
abiding  ;  both  Peter  and 
John  and  James  and  An- 
drew, Philip  and  Thomas, 
Bartholomew  and  Mat- 
thew, James  the  son  of 
Alphseus,  and  Simon  the 
Zealot,  and  Judas  the 
3  son  of  James.  These  14 
all  with  one  accord  con- 
tinued stedfastly  in 
prayer,  4  with  the  women, 

3  Or,  brother.     See  Jude  1. 

4  Or,  with  certain  women 

apostles  in  respect  to  the  nature 
of  the  redemption  which  Christ 
was  to  procure. 

13.  These  are  the  names  of 
the  eleven  remaining  apostles. 

14.  Mary  the  mother  of  Jesus. 
From  this  time  Mary  the  mother 
of  Jesus  disappears  from  the 
sacred  history. — And  with  his 
brethren.  On  the  catalogue  of 
the    apostles    there    are     three 


412 


THE   ACTS. 


1.14— 


and  Mary  the  mother  of 
Jesus,  and  with  his 
brethren. 

15  And  in  these  days  Peter 
stood  up  in  the  midst  of 
the  brethren,  and  said 
(and  there  was  a  multi- 
tude of  'persons  gathered 
together,    about    a    hun- 

l6dred  and  twenty),  Bre- 
thren, it  was  needful  that 
the  scripture  should  be 
fulfilled,  which  the  Holy 
Ghost  spake  before  by 
the  mouth  of  David  con- 

1  Gr.  names. 

names,  James,  and  Simon,  and 
Judas,  corresponding  with  three 
of  the  names  used  in  Matt.  13: 
5o,  and  in  Mark  6:3,  to  desig- 
nate what  are  there  called  the 
brethren  of  Jesus.  These  indi- 
viduals may  have  been  the  same, 
though  the  statement  made  in 
John  7:  5,  that  his  brethren  did 
not  believe  on  him,  and  the 
manner  in  which  they  are  spoken 
of  here,  as  distinct  from  the 
apostles,  iudicate  that  different 
individuals  were  intended  in 
these  two  cases.  The  names 
were  very  common  names  among 
the  Jews.  A  more  full  account 
of  the  state  of  this  question  is 
given  in  the  introductory  re- 
marks to  the  Epistle  of  James. 

15.  Peter  stood  up.  Peter  was 
one  of  the  first  called  among  the 
apostles,  (Matt.  4:  18,)  and  his 
name  is  always  placed  at  the 
head  of  the  catalogue;  he  was 
prominent  among  his  brethren 
during  the  lifetime  of  Christ:  he 
was  one  of  the  first  to  believe 
and  to  acknowledge  that  Jesus 
was  the  Messiah,  as  recorded 
Matt.  10:16,— and  on  that  oc- 
ca8ion  Jesus  spoke  of  him  as  in 
some  peculiar  sense  the  founda- 


cerning  Judas,  who  was 
guide  to  them  that  took 
Jesus.     For  he  was  num- 17 
bered  among  us,  and  re- 
ceived his  "portion  in  this 
ministry.    (Now  this  man  18 
obtained  a  field  with  the 
reward   of  his  iniquity  ; 
and  falling  headlong,  he 
burst      asunder     in     the 
midst,  and  all  his  bowels 
gushed  out.     And  it  be- 19 
came  known   to  all    the 
dwellers    at    Jerusalem ; 
insomuch  that    in    their 


2  Or,  lot 


lion  of  the  future  church;  (v. 
17-19;)  and  now,  after  the  as- 
cension, he  appears  among  the 
disciples  as  their  acknowledged 
leader.  It  is  on  these  grounds 
that  the  Roman  Catholics  main- 
tain that  he  was  constituted  by 
Christ  the  head  of  the  church, 
and  claim  for  his  supposed  suc- 
cessors, the  popes  of  Rome, 
supreme  ecclesiastical  jurisdic- 
tion throughout  the  world.  But 
there  is  no  evidence  that  Peter's 
preeminence  was  official.  la 
this  case  he  does  not  act;  he 
only  proposes  action.  He  does 
not  appoint;  he  simply  recom- 
mends an  election. 

18.  Obtained  a  field  ;  there  is 
some  obscurity  in  the  Scripture 
accounts  of  the  death  of  Judas; 
according  to  Matthew  the  field 
was  purchased  by  the  priests, 
not  by  Judas  himself.  Peter 
here  does  not  say  that  Judas 
purchased  it,  but  obtained  it. 
His  language  is  ironical:  he  rep- 
resents Judas  Iscariot  as  procur- 
ing for  himself  the  field  in 
which  he  met  his  horrible  and 
mysterious  death,  because  it  was 
procured  with  the  money  paid 
to  him  as  a  reward  for  his 
treachery. 


-2.1. 


THE  ACTS. 


413 


language  that  field  was 
called  Akeldama,  that  is, 
20 The  field  of  blood.)  For 
it  is  written  in  the  book 
of  Psalms, 

Let  his  habitation  be 
made  desolate, 
And  let  no  man  dwell 
therein : 
and, 

His  '  office  let  another 
take. 
21  Of    the    men     therefore 
which    have    companied 
with  us  all  the  time  that 
the   Lord  Jesus  went  in 
and  went  out 2  among  us, 
22 beginning  from  the  bap- 
tism  of    John,  unto  the 
day  that  he  was  received 
up  from  us,  of  these  must 
one    become    a    witness 

1  Gr.  overseership. 

2  Or,  over 


22.  Become  a  witness  with  us  of 
Ms  resurrection ;  an  object  per- 
taining exclusively  to  that  time, 
and  showing  that  the  apostolical 
office  was  not  intended  to  be  a 
permanent  one.  Accordingly 
-we  do  not  learn  that  any  subse- 
quent vacancies  in  the  number 
of  the  twelve  were  filled. 

23.  And  they  put  forward  ; 
that  is,  the  assembly  of  one 
hundred  and  twenty  disciples 
appointed  them.  It  does  not 
appear  that  the  apostles  acted 
as  such  at  all  in  this  case ;  the 
election  seems  to  have  been 
made  by  the  disciples  general- 
ly. And  yet,  on  some  subse- 
quent occasions,  the  apostles  ap- 
pear to  exercise  a  certain  official 
power.  (Acts  6:2.  3,)  —  Put 
forward  two  ;  that  is,  they  agreed 
upon  two  prominent  candidates, 
but,  for   some   reason  or  other, 


[with   us  of  his  resurrec- 
tion.    And  they  put  for-  23 
ward  two,  Joseph  called 
JBarsabbas,  who  was  sur- 
named  Justus,  and  Mat- 
thias.    And  they  prayed,  24 
and    said,    Thou,    Lord, 
which  knowest  the  hearts 
of  all  men,  shew  of  these 
two  the  one  whom  thou 
hast  chosen,  to  take  the  25 
place  in  this  ministry  and 
apostleship,  from   which 
Judas  fell  away,  that  he 
might    go     to    his     own 
place.      And    they   gave  26 
lots  3  for  them  :  and  the 
lot   fell  upon  Matthias  ; 
and    he   was     numbered 
with  the  eleven  apostles. 

And  when  the  day  of  2 
Pentecost  4was  now  come, 

3  Or,  unto 

4  Gr.  was  being  fulfilled. 


it  was  not  clear  to  the  assembly 
which  should  be  selected;  and 
they  agreed,  accordingly,  to  ap- 
peal solemnly  to  the  decision  of 
the  lot.  Had  it  been  their  de- 
sign entirely  to  refer  the  subject 
of  filling  the  vacant  office  to  the 
Lord,  the  lot  should  obviously 
have  been  unrestricted, — as  in 
the  cases  of  Achan,  (Josh.  7: 
14-18,)  Saul,  (1  Sam.  10: 19-21,) 
and  Jonathan,  (1  Sam.  14:40- 
42.) 

CHAPTER  II. 
1.  The  day  of  Pentecost;  the 
fiftieth  day;  that  is,  the  day 
after  the  expiration  of  seven 
weeks  from  the  Passover.  It 
was  celebrated  by  the  Jews  as 
the  anniversary  of  the  giving  of 
the  law  on  Mount  Sinai.  It 
would  seem  (comp.  1 : 3)  that 
there  was  an  interval  of  eight 
or  ten  days  between  the  ascen- 


4U 


THE  ACTS. 


2.1- 


they  were  all  together  in 
2  one  place.  And  suddenly 
there  came  from  heaven  a 
sound  as  of  the  rushing 
of  a  mighty  wind,  and  it 
filled  all  the  house  where 
8  they  were  sitting.  And 
there  appeared  unto  them 
tongues  'parting  asunder, 
like  as  of  fire  ;  and  it  sat 
upon  each  one  of  them. 

4  And  they  were  all  filled 
with  the  Holy  Spirit,  and 
began  to  speak  with  other 
tongues,  as  the  Spirit 
gave  them  utterance. 

5  Now  there  were  dwell- 
ing at  Jerusalem  Jews, 
devout  men,  from  every 
nation     under    heaven. 

6  And  when  this  sound 
was  heard,  the  multitude 
came  together,  and  were 
confounded,  because  that 
every  man  heard  them 
speaking  in  his  own  lan- 

7guage.      And   they   were 

1  Or,  parting   among  them    Or,  (fis- 


sion of  Christ  and  this  occasion, 
as  he  continued  to  appear  to  his 
disciples  for  forty  days,  and 
the  day  of  Pentecost  was  the 
fiftieth. 

2.  House;  apartment  or  hall. 

3.  The  original  implies  not 
that  there  were  cloven  tongues 
of  fire,  but  that  a  fiery  appear- 
ance suddenly  presented  itself, 
and  then,  parting  asunder,  rested 
on  each  one  in  the  assembly. 

5.  From  every  nation  under 
heaven ;  that  is,  from  a  great 
many  of  the  neighboring  na- 
tions, to  which  the  Jews  had 
emigrated. 

G.    When  this  sound  was  heard  ; 


all  amazed  and  marvelled, 
saying,   Behold,    are  not 
all     these    which     speak 
Galilseans  \      And    how  8 
hear  we,  every  man  in  our 
own    language,    wherein 
we  were  born  %   Parthians  9 
and  Medes  and  Elamites, 
and  the  dwellers  in  Meso- 
potamia,   in   Judsea   and 
Cappadocia,     in    Pontus 
and  Asia,  in  Phrygia  and  10 
Pamphylia,  in  Egypt  and 
the  parts  of  Libya  about 
Cyrene,    and    sojourners 
from  Rome,both  Jews  and 
proselytes,    Cretans    and  11 
Arabians,  we  do  hear  them 
speaking  in  our  tongues 
the  mighty  works  of  God. 
And  they  were  all  amazed,  13 
and  were  perplexed,  say- 
ing one  to  another,  What 
meaneth  this  %    But  oth- 13 
ers   mocking   said,   They 
are  filled  with  new  wine. 
But  Peter,  standing  up  14 

tributing  themselves 


i.  e.,  when  the  noise  of  the 
rushing  mighty  wind  was  heard. 
This  is  the  meaning  adopted  by 
the  Revisers,  though  some 
scholars  adopt  that  implied  in 
the  Old  Version,  viz. :  when  the 
rumor  of  the  fiery  appearance 
and  the  speaking  in  various 
tongues  was  noised  abroad 
through  the  city. 

8.  In  our  own  language ;  the 
differences  were  those  of  differ- 
ent dialects  of  the  Greek  lan- 
guages, as  spoken  in  the  various 
provinces  described  in  the  fol- 
lowing verses. 

13.  New  wine;  or  sweet  wine; 
evidently  an  intoxicating  bever- 
age is  implied. 


-2.  23. 


THE  ACTS. 


415 


with  the  eleven,  lifted  up 
his  voice,  and  spake  forth 
unto  them,  saying,  Ye 
men  of  Judsea,  and  all  ye 
that  dwell  at  Jerusalem, 
be  this  known  unto  you, 
and   give    ear    unto    my 

15  words.  For  these  are 
not  drunken,  as  ye  sup- 
pose ;  seeing  it  is  but  the 
third  hour   of   the   day ; 

lebut  this  is  that  which 
hath  been  spoken  'by  the 
prophet  Joel ; 

17  And  it  shall  be  in  the 

last  days,  saith  God, 
I  will  pour  forth    of 

my    Spirit    upon  all 

flesh  : 
And    your    sons    and 

your  daughters  shall 

prophesy, 
And  your  young  men 

shall  see  visions, 
And    your    old    men 

shall  dream  dreams : 

18  Yea   and  on  my  "ser- 

vants   and     on    my 
"handmaidens    in 
those  days 
Will  I  pour  forth  of 

1  Or,  through 

2  Gr.  bondmen. 


15.  Third  hour;  about  nine 
o'clock  in  the  morning. 

16.  Joel  ;  Joel  2 :  28-32. 

17.  18.  Prophesy, — see  visions, 
— dream  dreams.  These  are 
metaphorical  expressions,  deno- 
ting, in  a  general  manner,  all 
special  communications  from  the 
Spirit  of  God. 

19,  20.  These,  also,  are  figura- 
tive expressions,  referring,  as 
some  think,  to  the  portentous 
events  which  preceded  the  de- 


my Spirit  ;  and  they 
shall  prophesy. 
And  I  will  shew  won- 19 
ders    in    the  heaven 
above, 
And  signs  on  the  earth 
beneath  ; 

Blood,    and  fire,    and 
vapour  of  smoke  : 
The     sun      shall     be  20 
turned     into     dark- 
ness, 
And    the    moon    into 
blood, 
Before  the  day  of  the 

Lord  come, 
That  great  and  notable 
day : 
And  it  shall  be,  that  21 
whosoever  shall  call 
on   the   name  of  the 
Lord  shall  be  saved. 
Ye  men  of   Israel,   hear  22 
these    words :     Jesus    of 
Nazareth,  a  man  approved 
of    God     unto    you    by 
4  mighty  works  and  won- 
ders   and    signs,    which 
God  did  by   him  in  the 
midst  of  you,  even  as  ye 
yourselves    know  ;    him,  23 

3  Gr.  bondmaidens. 

4  Gr.  powers. 


struction  of  Jerusalem ;  as  others 
think,  to  phenomena  which  will 
attend  the  second  coming  of 
Christ. 

23.  By  the  hand  of  lawless  men  ; 
although  the  crucifixion  of  Christ 
was  preceded  by  a  certain  form 
of  trial,  the  rules  of  Jewish 
courts  were  violated  in  the  trial 
before  the  High  Priest,  and  the 
condemnation  of  Christ  was  ex- 
torted from  Pilate  by  a  mob. — 
The  bold  assertion  in  this  verse 


416 


THE  ACTS. 


2.  23— 


being  delivered  up  by  the 
determinate  counsel  and 
foreknowledge  of  God, 
ye  by  the  hand  of  Maw- 
less  men  did  crucify  and 
24 slay:  whom  God  raised 
up,  having  loosed  the 
pangs  of  death :  because 
it  was  not  possible  that 
he  should  be  holden  of 
25 it.  For  David  saith  con- 
cerning him, 

I  beheld  the  Lord  al- 
ways before  my  face ; 
For  he  is  on  my  right 
hand,  that  I  should 
not  be  moved : 

26  Therefore    my    heart 

was    glad,    and    my 
tongue  rejoiced  ; 
Moreover     my     flesh 
also  shall  a  dwell  in 
hope: 

27  Because  thou  wilt  not 

leave     my    soul     in 
Hades, 
Neither  wilt  thou  give 
thy  Holy  One  to  see 
corruption. 

28  Thou    madest  known 

1  Or,  men  without  the  law 

2  Or,  tabernacle 

3  Or,  in  thy  presence 


of  the  precedent  and  entire  con- 
trol which  God  exercises  even 
over  the  events  accomplished  by 
the  greatest  human  wickedness, 
strikingly  accords  with  the  dec- 
laration of  Christ  on  a  similar 
occasion.  (Luke  22:  22.)  The 
human  mind  will  probably  ever 
continue  to  speculate  in  vain 
upon  this  subject.  No  one  has 
yet  resolved  the  theoretical  diffi- 
culties in  which  it  is  involved, 
— although,  practically,  no  diffi- 
culty arises  from  it  whatever. 


unto  me  the  ways  of 

life; 
Thou  shalt  make   me 

full  cZ  gladness  3with 

thy  countenance. 
Brethren,    I    may    say 29 
unto   you   freely   of    the 
patriarch  David,  that  he 
both  died  and  was  buried, 
and  his  tomb  is  with  us 
unto    this    day.       Being  30 
therefore  a  prophet,  and 
knowing  that    God   had 
sworn  with    an   oath   to 
him,  that  of  the  fruit  of 
his  loins    4he  would  set 
one  upon  his  throne;  he  31 
foreseeing  this  spake  of 
the   resurrection    of    the 
Christ,   that  neither  was 
he  left  in  Hades,  nor  did 
his  flesh  see  corruption. 
This  Jesus  did  God  raise  32 
up,  6  whereof  we   all  are 
witnesses.      Being  there- 33 
fore  6by  the  right  hand  of 
God  exalted,  and  having 
received  of  the  Father  the 
promise    of    the    Holy 
Ghost,    he    hath   poured 

4  Or,  one  should  sit 

5  Or,  of  whom 

6  Or,  at 


25.  The  quotation  here  made 
is  from  Ps.  16:  8-11. 

27.  Hades;  i.  e.,  the  place  of 
the  dead. 

29.  He  both  died  and  was  bu  rit  dy 
&c.  ;  and  of  course  the  above 
language  cannot  apply  to  him. 

30.  Of  the  fruit  of  his  loins  ;  of 
his  descendants. 

31.  Of  the  Christ;  i.e.,  of  the 
Messiah. 

33.  Poured  forth  this  ;  the  spir- 
itual influence  which  had  awak- 
ened their  wonder. 


-2.  44. 


THE  ACTS. 


417 


forth  this,  which  ye  see 

34  and  hear.  For  David  as- 
cended not  into  the  hea- 
vens: but  he  saith  him- 
self, 

The  Lord  saith  unto 
my  Lord,  Sit  thou  on 
my  right  hand, 

35  Till  I  make  thine  ene- 

mies the  footstool  of 
thy  feet. 

36  Let  'all  the  house  of  Israel 
therefore  know  assuredly, 
that  God  hath  made  him 
both  Lord  and  Christ, 
this  Jesus  whom  ye  cru- 
cified. 

37  Now  when  they  heard 
this,  they  were  pricked 
in  their  heart,  and  said 
unto  Peter  and  the  rest  of 
the    apostles,    Brethren, 

38 what  shall  we  do?  And 
Peter  said  unto  them, 
Repent  ye,  and  be  bap- 
tized every  one  of  you  in 
the  name  of  Jesus  Christ 
unto  the  remission  of 
your  sins  ;   and  ye  shall 

1  Or,  every  house 

2  Or,  having  received 

3  Or,  in  fellowship 

34.  Ascended  not,  &c. ;  has  not 
risen  from  the  grave. 

36.  Peter,  in  the  foregoing 
speech,  as  he  is  addressing  a 
Jewish  audience,  builds  his  ar- 
gument on  the  predictions  of  the 
Old  Testament  Scriptures,  in 
■which  they  believed. 

38.  Unto  the  remission  of  your 
sins ;  the  remission  of  sin  is  the 
result  of  sincere  repentance  and 
of  baptism,  as  a  public  confession 
of  sin,  and  of  Christ  as  a  Saviour 
from  sin. 

39.  The   words  unto  him    arc 


receive  the  gift  of  the 
Holy  Grhost.  For  to  you  39 
is  the  promise,  and  to 
your  children,  and  to  all 
that  are  afar  off,  even  as 
many  as  the  Lord  our 
God  shall  call  unto  him. 
And  with  many  other 40 
words  he  testified,  and 
exhorted  them,  saying, 
Save  yourselves  from  this 
crooked  generation.  They  41 
then  2  that  received  his 
word  were  baptized  :  and 
there  were  added  unto 
them  in  that  day  about 
three  thousand  souls. 
And  they  continued  sted-42 
fastly  in  the  apostles' 
teaching  and  3  fellowship, 
in  the  breaking  of  bread 
and  the  prayers. 

And  fear  came  upon  43 
every  soul :  and  many 
wonders  and  signs  were 
done  *by  the  apostles6. 
And  all  that  believed  44 
were  together,  and  had 
all  things  common;   and 4 5 

4  Or,  through 

5  Many  ancient  authorities  add  in  Je- 
rusalem ;  and  great  fear  was  upon  all. 


not  found  in  the  Old  Version, 
and  are  wanting  in  some  manu- 
scripts; but  they  do  not  really 
change  the  significance  of  the 
verse. 

40.  Crooked ;  perverse,  wicked. 

42.  In  the  apostles1  teaching; 
i.  e.,  in  receiving  and  obeying 
their  teaching. 

44.  Had  all  things  common  ;  as 
explained  below. 

45.  And  parted  them  to  all,  &c. ; 
that  is,  they  sold  their  goods  for 
the  purpose  of  distributing  to 
the   poor,  so  far  as   there   was 


418 


THE   ACTS. 


2.45— 


they  sold  their  posses- 
sions and  goods,  and 
parted  them  to  all,  ac- 
cording as  any  man  had 

46  need.  And  day  by  day, 
continuing  stedfastly 
with  one  accord  in  the 
temple,  and  breaking 
bread  at  home,  they  did 
take  their  food  with  glad- 
ness   and    singleness    of 

47  heart,  praising  GJ-od,  and 
having  favour  with  all 
the  people.  And  the 
Lord  added  'to  them  day 
by  day  those  that  were 
being  saved. 

3  Now  Peter  and  John 
were  going  np  into  the 
temple  at  the  hour  of 
prayer,   being  the  ninth 

2  hour.  And  a  certain  man 
that  was  lame  from  his 

1  Gr.  together. 


need ;  and  they  did  this  so  freely 
that  they  might  be  said  to  have 
all  things  common.  The  idea 
which  has  been  sometimes  enter- 
tained, that  the  early  Christians 
adopted  the  principle  of  a  com- 
munity of  goods,  as  the  basis  of 
their  system  of  social  polity,  is 
clearly  erroneous.  All  the  allu- 
sions to  the  subject  of  property 
which  occur  hereafter  in  this 
book  and  in  the  Epistles,  show 
that  the  title  to  property  contin- 
ued to  be  held  personally,  by  in- 
dividuals, and  was  not  vested  in 
the  church.  Hence  the  rich  and 
the  poor  are  constantly  spoken 
of,  and  contributions  are  taken 
up  in  the  churches  when  requir- 
ed. 

46.  At  home ;  i.  e.,  in  private. 
Their  religion  was  not  merely  a 
public  worship   in  the   temple. 


mother's  womb  was  car- 
ried,   whom    they     laid 
daily  at  the  door  of  the 
temple    which    is   called 
Beautiful,  to  ask  alms  of 
them    that    entered  into 
the  temple;   who  seeing 3 
Peter  and  John  about  to 
go  into  the  temple,  asked 
to  receive  an  alms.     And  4 
Peter,  fastening  his  eyes 
upon    him,    with    John, 
said,  Look  on  us.     And  5 
he  gave  heed  unto  them, 
expecting  to  receive  some- 
thing  from   them.      But  6 
Peter    said,     Silver    and 
gold  have   I   none  ;   but 
what  I  have,  that  give  I 
thee.     In  the  name  of  Je- 
sus  Christ  of  Nazareth, 
walk.     And  he  took  him  7 
by  the  right  hand,   and 


but  also  a  home  religion. 

47.  Having  favor  with  all  the 
joeople.  A  truly  good  man  will  or- 
dinarily be  respected  and  belov- 
ed by  the  community.  His  firm 
principle  will  command  respect, 
and  his  kindness  and  sympathy 
secure  affection.  It  is  a  mistake 
to  suppose  that  a  Christian  who  is 
faithful  must  necessarily  and  al- 
ways be  the  object  of  popular  dis- 
like. —  Those  that  were  being  saved  ; 
a  more  literal  translation  of  the 
original  than  the  Old  Version, 
u  such  as  should  be  saved."  The 
meaning  is,  that  those  only  were 
received  into  the  church  who 
gave  evidence  that  they  accepted 
salvation  through  Jesus  Christ. 

CHAPTER    III. 

1.  Ninth  hour ;  about  three 
o'clock  in  the  afternoon. 


—3.  15. 


THE  ACTS. 


419 


raised  him  up :  and  im- 
mediately his  feet  and 
his  ankle-bones  received 

8  strength.  And  leaping 
up,  he  stood,  and  began 
to  walk  ;  and  he  entered 
with  them  into  the  tem- 
ple, walking,  and  leap- 
ing,   and  praising   God. 

9  And  all  the  people  saw 
him   walking  and  prais- 

loingG-od:  and  they  took 
knowledge  of  him,  that  it 
was  he  which  sat  for 
alms  at  the  Beautiful 
Gate  of  the  temple :  and 
they  were  filled  with 
wonder  and  amazement 
at  that  which  had  hap- 
pened unto  him. 

11  And  as  he  held  Peter 
and  John,  all  the  people 
ran  together  unto  them 
in  the  1  porch  that  is 
called  Solomon's,  greatly 

1  Or,  portico 

2  Or,  thing 

3  Or,  Child  :  and  so  in  ver.  26  ;  iv.  27, 

10.  They  took  knowledge  of  him; 
i.  e.,  they  recognized  him  as  the 
one  that  had  been  sitting  for 
alms  at  the  gate. 

11.  Held  ;  detained. 

12.  Why  fasten  ye  your  eyes  on 
lis;  a  graphic  representation  of 
the  original,  and  of  the  earnest- 
ness with  which  the  people  gazed 
on  the  apostles  as  they  saw  the 
lame  man  walking  and  leaping, 
and  praising  God.  Nothing  can 
be  more  striking  than  the  change 
which  the  day  of  Pentecost 
seems  to  have  produced  upon 
the  traits  of  character  manifested 
by  the  apostles.  It  seems  to 
have  inspired  them  with  new  in- 
telligence, as  well  as  with  new 
energy.     The  courage,  the  deci- 


wondering.  And  when  12 
Peter  saw  it,  he  answered 
unto  the  people,  Ye  men 
of  Israel,  why  marvel  ye 
at  this  2  man  ?  or  why 
fasten  ye  your  eyes  on 
us,  as  though  by  our  own 
power  or  godliness  we 
had  made  him  to  walk  % 
The  God  of  Abraham,  13 
and  of  Isaac,  and  of  Ja- 
cob, the  God  of  our  Fa- 
thers, hath  glorified  his 
3  Servant  Jesus  ;  whom  ye 
delivered  up,  and  denied 
before  the  face  of  Pilate, 
when  he  had  determined 
to  release  him.  But  ye  14 
denied  the  Holy  and 
Righteous  One,  and  ask- 
ed for  a  murderer  to  be 
granted  unto  you,  and  15 
killed  the  4  Prince  of 
Life ;  whom  God  raised 
from  the  dead  ;  B  whereof 

30.    See  Matt.  irii.  18  ;  Is.  xlii.  1  ;  lii.  13; 
liii.  11. 
4  Or,  Author  5  Or,  of  whom 


sion,  the  moral  dignity,  and 
power,  that  mark  the  position 
which  Peter  now  assumes,  and 
which  henceforth  seem  to  char- 
acterize the  measures  and  de- 
meanor of  all  the  apostles,  are 
strongly  contrasted  with  the 
timidity,  the  indecision,  and 
the  perpetual  misconceptions, 
which  had  marked  their  con- 
duct and  conversation  before. 

13.  His  Servant  Jesus;  not  as 
in  the  Old  Version,  Son.  Here, 
as  in  other  parallel  passages, 
(see  verse  26,  ch.  4:  27,  30,)  the 
reference  is  not  to  the  sonship 
of  Christ,  but  rather  to  the  obe- 
dience which,  as  the  servant  of 
the  Father,  the  Messiah  rendered 
upon  earth. 


420 


THE   ACTS. 


3.  15— 


iSwe  are  witnesses.  And 
'by  faith  in  his  name 
hath  his  name  made  this 
man  strong,  whom  ye  be- 
hold and  know  :  yea,  the 
faith  which  is  through 
him  hath  given  him  this 
perfect  soundness  in  the 

17  presence  of  you  all.  And 
now,  brethren,  I  wot 
that  in  ignorance  ye  did 
it,  as  did  also  your  rulers. 

18  But  the  things  which 
God  foreshewed  by  the 
mouth  of  all  the  pro- 
phets, that  his  Christ 
should    suffer,    he     thus 

19  fulfilled.  Repent  ye 
therefore,  and  turn  again, 
that  your  sins  may  be 
blotted  out,  that  so  there 
may  come  seasons  of  re- 
freshing  from   the   pres- 

20^ice  of  the  Lord;  and 
that  hs  may  send  the 
Christ  who  hath  been  ap- 
pointed   for     you,     even 

21  Jesus :  whom  the  heaven 

1  Or,  on  the  ground  of 

2  Or,  as  he  raised  up  me 


16.  It  was  the  name  or  power 
of  Christ  which  had  healed  the 
lame  man  by  means  of  the  man's 
exercise  of  faith  in  that  name. 

17.  I  wot;  I  am  aware.  Ob- 
serve the  gentleness,  as  well  as 
fidelity,  with  which  Peter  re- 
proves this  sin. 

19.  Refreshing;  spiritual  re- 
newal. The  difference  here  be- 
tween the  New  Version  and  the 
Old  is  important.  The  Old  Ver- 
sion read,  that  your  sins  may  1e 
Hotted  out  when  the  times  of  re- 
freshing shall  come,  and  he  shall 
send  Jesus  Christ.  This  implied 
that  the  work  of  divine  forgive- 


must  receive  until  the 
times  of  restoration  of  all 
things,  whereof  God 
spake  by  the  mouth  of 
his  holy  prophets  which 
have  been  since  the  world 
began.  Moses  indeed  said,  22 
A  prophet  shall  the  Lord 
God  raise  up  unto  you 
from  among  your  breth- 
ren, 2like  unto  me;  to 
him  shall  ye  hearken  in 
all  things  whatsoever  he 
shall  speak  unto  you. 
And  it  shall  be,  that  23 
every  soul,  which  shall 
not  hearken  to  that  pro- 
phet, shall  be  utterly  de- 
stroyed from  among  the 
people.  Yea  and  all  the  24 
prophets  from  Samuel 
and  them  that  followed 
after,  as  many  as  have 
spoken,  they  also  told  of 
these  days.  Ye  are  the2o 
sons  of  the  prophets,  and 
of  the  covenant  which 
God    3  made    with    your 

3  Gr.  covenanted. 


ness  would  be  accomplished  or 
perfected  only  on  some  future 
occasion,  in  a  Second  Coming  of 
Christ.  But  the  meaning  is,  as 
represented  in  the  New  Version, 
Peter  exhorts  the  people  to  re- 
pent, that  a  spiritual  refreshment 
or  a  revival  may  be  given  to 
them,  and  that  Christ  may  be 
restored  to  them.  Repentance 
of  sin  is  this  condition  of  receiv- 
ing spiritual  blessing. 

21.  Restoration,  *&c.  ;  accom- 
plishment of  all  things  which, 
&c. 

22.  This  passage  is  found  m 
Dent.  18:  15-19: 


—4.  10. 


THE  ACTS. 


423 


fathers,  saying  unto 
Abraham,  And  in  thy 
seed  shall  all  the  families 
of  the  earth  be  blessed. 

26  Unto  you  first  God,  hav- 
ing raised  up  his  Servant, 
sent  him  to  bless  you, 
in  turning  away  every  one 
of  you  from  your  iniqui- 
ties. 

4  And  as  they  spake  un- 
to the  people,  '  the  priests 
and  the  captain  of  the 
temple  and  the  Sadducees 

2  came  upon  them,  being 
sore  troubled  because  they 
taught  the  people,  and 
proclaimed  in  Jesus  the 
resurrection      from      the 

3  dead.  And  they  laid 
hands  on  them,  and  put 
them  in  ward  unto  the 
morrow:  for  it  was  now 

4  eventide.  But  many  of 
them  that  heard  the  word 
believed  ;  and  the  number 
of  the  men  came  to  be 
about  five  thousand. 

5  And  it  came  to  pass  on 

1  Some  ancient  authorities  read  the 
chief  priests. 

26.  To  bless  you  in  turning  away 
every  one  of  you  from  your  iniqui- 
ties. Here,  for  the  first  time, 
we  have  eyidence  that  the  apos- 
tles had  arrived  at  a  full  under- 
standing of  the  real  nature  of 
the  redemption  which  Jesus 
Christ  came  to  procure.  Their 
erroneous  ideas,  which  had  con- 
tinued even  after  the  resurrec- 
tion, (Acts  1 :  6,)  seem  to  have 
been  now  forever  removed. — His 
Servant;  not  bis  son.  See  verse 
13. 


17. 


the  morrow,  that  their 
rulers  and  elders  and 
scribes  were  gathered  to- 
gether in  Jerusalem  ;  and  6 
Annas  the  high  priest 
was  there,  and  Caiaphas, 
and  John,  and  Alexander, 
and  as  many  as  were  of 
the  kindred  of  the  high 
priest.  And  when  they  7 
had  set  them  in  the  midst, 
they  inquired,  By  what 
power,  or  in  what  name, 
have  ye  done  this  \  Then  8 
Peter,  filled  with  the 
Holy  Ghost,  said  unto 
them,  Ye  rulers  of  the  9 
people,  and  elders,  if  we 
this  day  are  examined 
concerning  a  good  deed 
done  to  an  impotent  man, 
2  by  what  means  this  man 
is  3  made  whole;  be  it  10 
known  unto  you  all,  and 
to  all  the  people  of  Israel, 
that  in  the  name  of  Jesus 
Christ  of  Nazareth,  whom 
ye  crucified,  whom  God 
raised    from    the    dead, 

2  Or,  in  whom 

3  Or,  saved 


CHAPTER  IY. 

2.  Sore  troubled ;  not  grieved, 
but  displeased,  angry.  The 
Sadducees  did  not  believe  in  a 
resurrection. 

8.   In  ward  ;  in  confinement. 

4.  Five  thousand.  This  may, 
perhaps,  include  the  converts 
made  before. 

6.  Annas.  He  had  been  high 
priest,  and  still  retained  the 
title.  Caiaphas  was  his  son-in- 
law,  and  was  then  high  priest. 
—John  and  Alexander  ;  influen- 
tial members  of  the  Sanhedrim. 


424 


THE  ACTS. 


4.  10—' 


even  in  -him  doth  this 
man  stand  here  before 
n  you  whole.  He  is  the 
stone  which  was  set  at 
nought  of  you  the 
builders,  which  was  made 
the  head   of   the  corner. 

12  And  in  none  other  is  there 
salvation  :  for  neither  is 
there  any  other  name 
under  heaven,  that  is 
given  among  men,  where- 
in we  must  be  saved. 

13  Now  when  they  beheld 
the  boldness  of  Peter  and 
John,  and  had  perceived 
that  they  were  unlearned 
and  ignorant  men,  they 
marvelled ;  and  they 
took  knowledge  of  them, 
that  they  had  been  with 

14  Jesus.  And  seeing  the 
man  which  was  healed 
standing  with  them,  they 
could  say  nothing  against 

15  it.  But  when  they  had 
commanded  them  to  go 
aside  out  of  the  council, 
they      conferred    among 

16  themselves,  saying,  What 
shall  we  do  to  these  men  ? 
for  that  indeed  a  not- 
able 'miracle  hath  been 
wrought  through  them, 
is  manifest  to  all  that 
dwell  in  Jerusalem ;  and 

17  we  cannot  deny  it.  But 
that  it  spread  no  further 

1  Or,  this  name 

2  Gr.  kign. 


among  the  people,  let  us 
threaten  them,  that  they 
speak  henceforth  to  no 
man  in  this  name.  And  18 
they  called  them,  and 
charged  them  not  to 
speak  at  all  nor  teach  in 
the  name  of  Jesus.  Buti9 
Peter  and  John  answered 
and  said  unto  them, 
Whether  it  be  right  in 
the  sight  of  God  to  heark- 
en unto  you  rather  than 
unto  God,  judge  ye:  for 20 
we  cannot  but  speak  the 
things  which  we  saw  and 
heard.  And  they,  when  21 
they  had  further 
threatened  them,  let  them 
go,  finding  nothing  how 
they  might  punish  them, 
because  of  the  people ; 
for  all  men  glorified  God 
for  that  which  was  done. 
For  the  man  was  more  22 
than  forty  years  old,  on 
whom  this  'miracle  of 
healing  was  wrought. 

And  being  let  go,  they  23 
came  to  their  own  com- 
pany, and  reported  all 
that  the  chief  priests  and 
the  elders  had  said  unto 
them.  And  they,  when  24 
they  heard  it,  lifted  up 
their  voice  to  God  with 
one  accord,  and  said,  0 
"Lord,   4thou   that   didst 


3  Or,  MasUr 

4  Or,  thou  art  he  that  did  make 


IS.  Took  knowledge  of  them, 
Ac.  They  recognized  them  as 
haying  been  among  the  followers 
«f  Jesus  when  he  was  alive. 


21.  Because  of  the  people.  They 
feared  creating  a  tumult  among 
the  people. 


—4.  33. 


THE  ACTS. 


425 


make  the  heaven  and  the 
earth  and  the  sea,  and  all 

25  that  in  them  is  :  'who  by 
the  Holy  Ghost,  by  the 
mouth  of  our  father  David 
thy  servant,  didst  say, 

Why  did  the  Gentiles 
rage, 

And  the  peoples a  im- 
agine vain  things  % 

26  The  kings  of  the  earth 

set  themselves  in  ar- 
ray, 
And  the   rulers  were 
gathered  together, 
Against  the  Lord,  and 
against  his  'Anointed: 
27for  of  a  truth  in  this  city 
against  thy  holy  Servant 
Jesus,  whom  thou  didst 
anoint,   both  Herod   and 
Pontius  Pilate,  with  the 
Gentiles  and  the  peoples 
of  Israel,   were  gathered 
28  together,    to   do   whatso- 
ever thy  hand  and  thy 
counsel    foreordained   to 

1  The    Greek    text    in    this  clause  is 
somewhat  uncertain. 


25.  Ps.  2:  1,  2. — Imagine  vain 
things  ;  vainly  imagine  that  they 
could  contend  against  God. 

25,  26.  The  variations  in  these 
verses  from  the  Old  Version  are 
due  chiefly  to  differences  in  the 
text,  which  is  somewhat  uncer- 
tain. 

27.  Didst  anoint ;  invested  with 
power. 

28.  We  observe  that  the  apos- 
tles constantly  gather  strength 
and  encouragement,  in  all  their 
trials,  from  the  reflection  that 
every  event  that  takes  place  is 
only  the  fulfilment  of  God's  pre- 
determined plan.  However _great 
the    philosophical   difficulty   in- 


come to  pass.  And  now,  2d 
Lord,  look  upon  their 
threatenings :  and  grant 
unto  thy  4  servants  to 
speak  thy  word  with  all 
boldness,  while  thou 30 
stretchest  forth  thy  hand 
to  heal ;  and  that  signs 
and  wonders  may  be  done 
through  the  name  of  thy 
holy  Servant  Jesus.  And  31 
when  they  had  prayed, 
the  place  was  shaken 
wherein  they  were  ga- 
thered together ;  and  they 
were  all  filled  with  the 
Holy  Ghost,  and  they 
spake  the  word  of  God 
with  boldness. 

And  the  multitude  of  32 
them  that  believed  were 
of  one  heart  and  soul : 
and  not  one  of  them  said 
that  aught  of  the  things 
wThich  he  possessed  was 
his  own ;  but  they  had  all 
things      common.      And  33 


2  Or,  meditate 

4  Gr.  bondservants. 


3  Gr.  Christ. 


volved  in  it,  they  clearly  believ- 
ed that  his  sovereign  purposes 
cover  and  control  even  those 
events  which  are  accomplished 
by  crime.  This  belief,  in  the 
decided  form  in  which  they  held 
and  expressed  it,  appears  very 
obviously  to  be  the  foundation 
of  the  undaunted  courage,  and 
boundless  confidence  in  God, 
which  they  displayed. 

30.  Thy  holy  Servant;  not 
Child.     Seech.  3:  13,  note. 

32.  All  things  common;  that 
is,  their  property  was  surrender- 
ed, so  far  as  was  necessary,  with 
the  utmost  readiness  and  free- 
dom. 


426 


THE   ACTS. 


4.  33— 


with  great  power  gave  the 
apostles  their  witness  of 
the  resurrection  of  the 
Lord  Jesus'  :  and  great 
grace  was  upon  them  all. 

84  For  neither  was  there 
among  them  any  that 
lacked  :  for  as  many  as 
were  possessors  of  lands 
or  houses  sold  them,  and 
brought  the  prices  of  the 

85  things  that  were  sold,  and 
laid  them  at  the  apostles' 
feet :  and  distribution  was 
made  unto  each,  according 
as  any  one  had  need. 

36  And  Joseph,  who  by 
the  apostles  w7as  sur- 
named  Barnabas  (which 
is,  being  interpreted,  Son 
of 2  exhortation),  a  Levi^e, 
a  man  of  Cyprus  by  race, 

37  having  a  field,  sold  it,  and 
brought  the  money,  and 
laid  it  at  the  apostles' 
feet. 

5  But  a  certain  man  nam- 
ed Ananias,  with  Sap- 
phira    his    wife,    sold    a 

2  possession,  and  kept  back 
part    of    the    price,    his 

1  Some  ancient  authorities  add  Ch)-ist. 

2  Or,  convolution 


34.  Sold  them  ;  so  far  as  there 
was  any  occasion.  There  is 
abundant  proof,  in  the  subse- 
quent narrative,  that  property 
was  still  generally  held  as  a 
private  possession. 

36.  A  Levite.  Very  few  of  the 
priests  or  Levites  had  hitherto 
<nii  .raced  Christianity.  —  Cy- 
2>rus  ;  an  island  in  the  Mediter- 
ranean. 

CHAPTER  V. 

%.  Brought  a  certain  'part ;  pre- 


wife  also  being  privy  to 
it,  and  brought  a  certain 
part,  and  laid  it  at  the 
apostles'  feet.  But^Peter3 
said,  Ananias,  why  hath 
Satan  filled  thy  heart  to 
3  lie  to  the  Holy  Ghost, 
and  to  keep  back  part 
of  the  price  of  the 
land?  Whiles  it  re  4 
mained,  did  it  not  remain 
thine  own  %  and  after  it 
was  sold,  w^as  it  not  in 
thy  power  ?  How  is  it 
that  thou  hast  conceived 
this  thing  in  thy  heart  \ 
thou  hast  not  lied  unto 
men,  but  unto  God.  And  5 
Ananias  hearing  these 
words  fell  down  and  gave 
up  the  ghost :  and  great 
fear  came  upon  all  that 
heard  it.  And  the  4young6 
men  arose  and  wrax>ped 
him  round,  and  they  car- 
ried him  out  and  buried 
him. 

And  it  was   about  the  7 
space     of     three      hours 
after,  when  his  wife,  not 
knowing  what  was  done, 

3  Or,  deceive 

4  Gr.  younger. 


tending  that  it  was  the  whole. 

3.  To  lie  to  the  Holy  Ghost;  by 
attempting  a  fraud  upon  thoso 
who  were  under  the  special  in- 
fluences of  the  Holy  Spirit. 

4.  Whiles  it  remained,  &c. 
These  questions  imply  that 
whatever  sacrifices  of  property 
were  thus  made  were  entirely 
voluntary. 

6.  Wrapped  hirn  round;  in 
preparation  for  burial. 


—5.  21. 


THE  ACTS. 


427 


8  came  in.  And  Peter  an- 
swered unto  her,  Tell  me 
whether  ye  sold  the  land 
for  so  much.  And  she 
said,  Yea,    for  so  much. 

9  But  Peter  said  unto  her, 
How  is  it  that  ye  have 
agreed  together  to  tempt 
the  Spirit  of  the  Lord? 
behold,  the  feet  of  them 
which  have  buried  thy 
husband  are  at  the  door, 
and  they  shall  carry  thee 

10  out.  And  she  fell  down 
immediately  at  his  feet, 
and  gave  up  the  ghost : 
and  the  young  men  came 
in  and  found  her  dead, 
and  they  carried  her  out 
and    buried    her  by  her 

11  husband.  And  great  fear 
came  upon  the  whole 
church,  and  upon  all  that 
heard  these  things. 

12  And  by  the  hands  of 
the  apostles  were  many 
signs  and  wonders 
wrought  among  the  peo- 
ple ;  and  they  were  all 
with  one  accord  in  Solo- 

l3mon's  porch.  But  of  the 
rest  durst  no  man  join 
himself  to  them  :  howbeit 
the      people      magnified 

14  them  ;  'and  believers  were 

1  Or,  and  there  were  the  more  added  to 


13.  Of  the  rest ;  that  is,  be- 
sides the  common  people  men- 
tioned in  the  last  clause  of  the 
verse.  The  meaning  is,  the 
common  people  magnified  him, 
but  of  the  rest,  that  is,  of  the 
higher  classes,  durst  no  man, 
&c. 


the  more  added  to  the 
Lord,  multitudes  both  of 
men  and  women;  inso-15 
much  that  they  even  car- 
ried out  the  sick  into  the 
streets,  and  laid  them  on 
beds  and  couches,  that, 
as  Peter  came  by,  at  the 
least  his  shadow  might 
overshadow  some  one  of 
them.  And  there  also  16 
came  together  the  multi- 
tude from  the  cities  round 
about  Jerusalem,  bring- 
ing sick  folk,  and  them 
that  were  vexed  with  un- 
clean spirits :  and  they 
were  healed  every  one. 

But  the  high  priest  rose  17 
up,    and    all    they    that 
were  with  him  (which  is 
the   sect    of    the  Saddu- 
cees),  and  they  were  fill- 
ed   with    jealousy,     and  18 
laid  hands  on  the  apos- 
tles,   and    put    them    in 
public  ward.     But  an  an- 19 
gel  of  the  Lord  by  night 
opened  the  prison  doors, 
and   brought    them   out, 
and    said,    Go    ye,     and  20 
stand  and  speak  in    the 
temple  to  the  people  all 
the  words   of   this   Life. 
And    when    they    heard  21 

them,  believing  on  the  Lord 


17.  They  that  were  with  him; 
his  associates  and  partisans. — 
Were  filled  with  jealousy  ;  they 
were  jealous  of  the  popularity 
of  the  apostles,  and  this  explains 
their  wrath  and  indignation. 

20.  Of  this  Life  ;  of  this  salva- 
tion; that  is,  salvation  from  sin 
by  Jesus  Christ. 


428 


THE  ACTS. 


5.  21— 


this,  they  entered  into 
the  temple  about  day- 
break, and  taught.  But 
the  high  priest  came,  and 
they  that  were  with  him, 
and  called  the  council  to- 
gether, and  all  the  senate 
of  the  children  of  Israel, 
and  sent  to  the  prison- 
house      to      have     them 

22  brought.  But  the  officers 
that  came  found  them 
not  in  the  prison  ;  and 
they  returned,  and  told, 

23 saying,  The  prison-house 
we  found  shut  in  all  safe- 
ty, and  the  keepers  stand- 
ing at  the  doors :  but 
when  we  had  opened,  we 
found    no    man    within. 

24Xow  when  the  captain  of 
the  temple  and  the  chief 
priests  heard  these  words, 
they  were  much  perplex- 
ed concerning  them 
whereunto      this     would 

25  grow.  And  there  came 
one  and  told  them.  Be- 
ll old,  the  men  whom  ye 
put  in  the  prison  are  in 
the  temple  standing  and 
teaching      the       people. 

26  Then  went  the  captain 
with  the  officers,  and 
brought  them,  but  with- 
out   violence ;    for    they 

1  Or.  at, 

J    Some  ancient   authorities    add    in 
him.  8  Gr.  sayings. 


26.  Feared  the  people.  We  are 
often  reminded,  by  such  expres- 
sions as  this,  of  the  veneration 
and  regard  which  the  people 
entertained  for  the  apostles. 

28.  This  man'*  blood.  This 
contemptuous  mode  of  designat- 


f eared  the    people,    lest 
they   should    be   stoned. 
And      when     they     had  27 
brought    them,    they  set 
them  before  the  council. 
And  the  high  priest  ask 
ed     them,     saying,    We  28 
straitly  charged  you  not 
to    teach   in   this   name : 
and  behold,  ye  have  fill- 
ed  Jerusalem  with  your 
teaching,    and   intend  to 
bring   this    man's    blood 
upon  us.     But  Peter  and  29 
the  apostles  answered  and 
said,  We  must  obey  God 
rather    than    men.      The  30 
God  of  our  fathers  raised 
up  Jesus,  whom  ye  slew, 
hanging   him    on  a  tree. 
Him  did  God  exalt  'with  31 
his    right    hand    to  be  2l 
Prince  and  a  Saviour,  for 
to  give  repentance  to  Is- 
rael, and  remission  of  sins. 
And  we  are  witnesses2  of 82 
these  3  things  ;  *  and  so  is 
the   Holy    Ghost,    whom 
God  hath  given  to  them 
that  obey  him. 

But'  they,    when    they  33 
heard   this,  were   cut   to 
the     heart,     and     were 
minded     to     slay     them. 
But  there   stood   up  one 34 
in  the  council,  a  Pharisee, 

4  Some  ancient  authorities  read  and 
God  hath  given  (he  Holy  Ghost  to  them 
that  obey  him. 


ing  the  Saviour  shows  that  their 
feelings  towards  him  remained 
unchanged. 

31.  With  his  right  hand ;  by 
his  supreme  power. 

34.  Gamaliel.  One  or  two 
prominent  men  of  this  uame  ap- 


6.  1. 


THE   ACTS. 


429 


named  Gamaliel,  a  doctor 
of  the  law,  had  in  honour 
of  all  the  people,  and 
commanded  to  put  the 
men  forth  a  little  while. 

35  And  he  said  unto  them, 
Ye  men  of  Israel,  take 
heed  to  yourselves  as 
touching  these  men,  what 

36  ye  are  about  to  do.  For 
before  these  days  rose  up 
Theudas,  giving  himself 
out  to  be  somebody  ;  to 
whom  a  number  of  men, 
about  four  hundred,  join- 
ed themselves  :  who  was 
slain  ;  and  all,  as  many  as 
obeyed  him,  were  dispers- 
ed, and  came  to  nought. 

37  After  this  man  rose  up 
Judas  of  Galilee  in  the 
days  of  the  enrolment, 
and  drew  away  some  of 
the  people  after  him  ;  he 
also  perished  ;  and  all,  as 
many  as  obeyed  him, 
were     scattered    abroad. 

88  And  now  I  say  unto  you, 
Refrain  from  these  men, 
and  let  them  alone :  for 
if    this    counsel    or    this 


1  Gr.  Hellenists. 


pear  in  the  secular  history  of 
those  times.  Gamaliel  was  the 
name  of  the  early  instructor  of 
Paul.   (Acts  22:3.) 

37.  Drew  aioay,  &c. ;  in  an 
attempt,  probably,  to  resist  the 
tax. 

40.  To  him  they  agreed ;  that 
is,  so  far  as  to  spare  the  lives  of 
their  prisoners. 

CHAPTER  VI. 

1.  Grecian  Jews;  that  is, 
those   who,     having   been    born 


work  be  of  men,  it  will 
be  overthrown:  but  if  it 39 
is  of  God,  ye  will  not  be 
able  to  overthrow  them  ; 
lest  haply  ye   be   found 
even  to  be  fighting  against   c 
God.     And  to  him  they 40 
agreed  :    and  when   they 
had   called    the   apostles 
unto     them,     they    beat 
them  and   charged  them 
not  to  speak  in  the  name 
of  Jesus,  and  let  them  go. 
They  therefore   departed  41 
from  the  presence  of  the 
council,     rejoicing     that 
they  were  counted  worthy 
to   suffer    dishonour,  for 
the   Name.      And    every  42 
day,  in  the  temple  and  at 
home,  they  ceased  not  to 
teach  and  to  preach  Jesus 
as  the  Christ. 

Now  in  these  days,  6 
when  the  number  of  the 
disciples  was  multiply- 
ing, there  arose  a  mur- 
muring of  the  *  Grecian 
Jews  against  the  He- 
brews, because  their  wid- 
ows were  neglected  in  the 


and  educated  in  the  Grecian 
countries  around  Palestine, 
spoke  the  Greek  language,  used 
a  Greek  version  of  the  Scrip- 
tures, and  conformed  in  many 
respects  to  Greek  customs, 
though  by  parentage  and  in 
their  religion  they  were  Jews. — 
Daily  ministration;  the  daily 
distribution  of  money  or  food  to 
the  needy. 

2.  Serve  tables;  attend  to  sec- 
ular business.  The  tables  re- 
ferred to  were  not  tables  spread 


430 


THE   ACTS. 


e.i— 


2  daily  ministration.  And 
the  twelve  called  the  mul- 
titude of  the  disciples  un- 
to them,  and  said,  It  is 
not   'lit   that   we   should 

t  forsake  the  word  of  God, 

3  and  "serve  tables.  3  Look 
ye  out  therefore,  breth- 
ren, from  among  you 
seven  men  of  good  report, 
full  of  the  Spirit  and  of 
wisdom,  whom  we  may 
appoint  over  this  busi- 
ness. But  wre  will  con- 
tinue stedfastly  in  pray- 

1  Gr.  pleasing. 

2  Or,  minister  to  tables 

with  food,  but  such  as  were 
used  in  receiving  and  paying 
money.  For  another  allusion 
to  such  tables,  see  John  2: 15. 

4.  Ministry  of  the  word;  pub- 
lic religious  instruction. 

5.  These  are  nearly  all  Gre- 
cian names;  indicating  either 
that  they  were  appointed  to 
take  charge  of  the  distribution 
to  the  Grecian  portion  of  the 
church  only;  or  else,  if  their 
charge  was  general,  that  special 
exertion  was  made  to  conciliate 
those  who  had  complained,  by 
making  the  appointments  main- 
ly from  their  own  number. — A 
proselyte ;  a  man  born  a  Gen- 
tile, and  converted  to  the  Jewish 
faith. 

6.  They  laid  their  hands  on 
them;  ordained  them  by  that 
ceremony.  Joshua  was  inducted 
into  office  in  the  same  way  by 
Moses,  (Num.  27:23.  Deut. 
34:  9,)  which  shows  it  to  have 
been  a  very  ancient  custom 
among  the  Jews.  The  laying  on 
of  hands,  even  in  the  apostles' 
time,  was  not  the  peculiar  and 
distinctive  ceremony  of  ordina- 
tion, as  it  is  now;  for  it  was 
used   on  almost  any  occasion  of 


er,  and  in  the  ministry  of 
the  word.  And  the  say-  5 
ing  pleased  the  whole 
multitude  :  and  they 
chose  Stephen,  a  man  full 
of  faith  and  of  the  Holy 
Spirit,  and  Philip,  and 
Prochorus,  and  Nicanor, 
and  Timon,  and  Par- 
menas,  and  Nicolas  a  pro- 
selyte of  Antioch  :  whom  6 
they  set  before  the  apos- 
tles :  and  when  they  had 
prayed,  they  laid  their 
hands  on  them. 

3  Some  ancient  authorities  read  But, 
brethren,  look  ye  out  from  among  you. 


religious  solemnity.  (Acts  8 :  17. 
9:  17.  28:  8.)  This  account  of 
the  appointment  and  ordination 
of  deacons  has  given  rise  to  a 
great  deal  of  speculation  and 
discussion  among  those  of  all 
denominations  who  look  to  the 
practices  of  the  early  Christians 
for  models  of  church  organiza- 
tion and  government,  binding 
on  the  followers  of  the  Saviour 
in  all  subsequent  times.  Va- 
rious systems  have  been  de- 
duced from  this  narrative,  each 
made  oat  by  the  help  of  many 
inferences  and  much  conjecture. 
But,  in  fact,  the  appointment  of 
these  officers,  made  to  meet  an 
emergency  so  peculiarly  local 
and  temporary,  seems  too  narrow 
a  foundation  for  such  a  super- 
structure as  a  system  of  eccle- 
siastical polity  of  permanent  and 
universal  obligation.  It  would 
seem  that,  if  the  apostles  had 
intended  to  found  an  order  of 
ministry  which  was  to  continue 
through  all  ages,  and  remain 
permanently  the  same  among  all 
the  nations  of  the  earth, — under 
every  degree  of  civilization,  and 
every  variety  of  political  condi- 
tion,—  instead     of      ingrafting 


-7.4. 


THE  ACTS. 


431 


7  And  the  word  of  God 
increased  ;  and  the  num- 
ber of  the  disciples  mul- 
tiplied in  Jerusalem  ex- 
ceedingly ;  and  a  great 
company  of  the  priests 
were  obedient  to  the 
faith. 

8  And  Stephen,  full  of 
grace  and  power,  wrought 
great  wonders  and  signs 

9  among  the  people.  But 
there  arose  certain  of 
them  that  were  of  the 
synagogue  called  the  syn- 
agogue of  the  Libertines, 
and  of  the  Cyrenians, 
and  of  the  Alexandrians, 
and  of  them  of  Cilicia  and 
Asia,  disputing  with  Ste- 

lophen.  And  they  were 
not  able  to  withstand  the 
wisdom  and  the  Spirit  by 

11  which  he  spake.  Then 
they  suborned  men,  which 
said,  We  have  heard  him 
speak  blasphemous  words 
against    Moses,    and 

12  against  God.  And  they 
stirred  up  the  people, 
and  the  elders,  and  the 
scribes,    and   came  upon 


their  plan  upon  an  incident  like 
this,  they  would  have  formed  it 
expressly  and  deliberately,  and 
•would  have  laid  down  its  regu- 
lations in  comprehensive  and 
general  terms. 

9.  These  are  different  classes 
of  Jews  from  the  countries 
around,  but  resident  then  in 
Jerusalem.  The  names  general- 
ly denote  the  places  from  which 
they  came. 

10.  The  preaching  of  Stephen 
seems  not  to  have  been  by  virtue 
of  his  office  of   deacon,   as  that 


him,  and  seized  him,  and 
brought  him  into  the 
council,  and  setup  falsel3 
witnesses,  which  said, 
This  man  ceaseth  not  to 
speak  words  against  this 
holy  place,  and  the  law  : 
for  we  have  heard  him  14 
say,  that  this  Jesus  of 
Nazareth  shall  destroy 
this  place,  and  shall 
change  the  customs  which 
Moses  delivered  unto  us. 
And  all  that  sat  in  the  15 
council,  fastening  their 
eyes  on  him,  saw  his  face 
as  it  had  been  the  face  of 
an  angel. 

And    the    high    priest  7 
said,  Are  these  things  so  % 
And  he  said,  2 

Brethren  and  fathers, 
hearken.  The  God  of 
glory  appeared  unto  our 
father  Abraham,  when  he 
was  in  Mesopotamia,  be- 
fore he  dwelt  in  Haran, 
and  said  unto  him,  Get  3 
thee  out  of  thy  land,  and 
from  thy  kindred,  and 
come  into  the  land  which 
I  shall  shew  thee.     Then  4 


office  was  constituted  expressly 
for  the  service  of  tables,  that  is, 
for  attending  to  the  secular  busi- 
ness connected  with  money  and 
accounts. 

11.  Suborned  ;  procured  by 
bribery. 

15.  Fastening  their  eyes  on  him; 
a  graphic  description  of  their 
intent  gaze. — Sato  his  face,  &c. 
It  beamed  with  an  expression  of 
holy  peace  and  joy. 

CHAPTER  VII. 

4.    When  his  father  was  dead. 


432 


THE  ACTS. 


7.  6— 


came  lie  out  of  the  land 
of  the  Chaldseans,  and 
dwelt  in  Haran :  and 
from  thence,  when  his  fa- 
ther was  dead,  God  re- 
moved him  into  this  land, 
wherein  ye  now  dwell : 
b  and  he  gave  him  none  in- 
heritance in  it,  no,  not  so 
much  as  to  set  his  foot 
on  :  and  he  promised  that 
he  would  give  it  to  him 
in  possession,  and  to  his 
seed  after  him,  when  as 

6  yet  he  had  no  child.  And 
God  spake  on  this  wise, 
that  his  seed  should  so- 
journ in  a  strange  land, 
and  that  they  should 
bring  them  into  bondage, 
and    entreat    them    evil, 

7  four  hundred  years.  And 
the  nation  to  which 
they  shall  be  in  bondage 
will  I  judge,  said  C  1: 
and  after  that  shall  they 
come  forth,  and  serve  me 

8  in  this  place.  And  ho 
gave  him  the  covenant  of 
circumcision :  and  so 
Abraham  begat  Isaac, 
and  circumcised  him  the 
eighth  day ;  and  Isaac 
Ix'jat  Jacob,  and  Jacob 
The      twelve     patriarchs. 


And  the  patriarchs,  mov-9 
ed  with  jealousy  against 
Joseph,    sold     him    into 
Egypt :     and     God     was 
with  him,  and   delivered  10 
him  out  of  all  his  afflic- 
tions,  and  gave  him  fa- 
vour and  wisdom  before 
Pharaoh  king  of  Egypt ; 
and  he  made  him  gover- 
nor over  Egypt  and  all 
his    house.      Now   there  11 
came   a  famine   over  all 
Egypt   and  Canaan,  and 
great   affliction :  and  our 
fathers    found     no     sus- 
tenance.    But   when  Ja- 12 
cob  heard  that  there  was 

I  corn   in   Egypt,    he   sent 
forth  our  fathers  the  first 
time.     And  at  the  second  13 
time   Joseph    was    made 
known  to    his  brethren ; 
and  Joseph's  race  became 
manifest    unto  Pharaoh. 
And    Joseph    sent,    and  14 
called   to  him  Jacob  his 
father,   and  all   his  kin- 
dred,  threescore  and  fif- 
teen  souls.     And   Jacob  15 
went   down  into  Egypt ; 

\  and  he  died,  himself,  and 
our    fathers ;     and    they  16 
were    carried    over    unto 
Shechem,  and  laid  in  the 


By  a  comparison  of  Gen.  11:  2G, 
11 :  33,  and  12:  4,  it  would  seem 
that  Abraham's  father  must  have 
been  alive  at  tlii 3  time.  There 
are  many  such  apparent  discre- 
pancies between  the  statements 
made  in  this  discourse,  and  those 
in  the.  books  of  Genesis  and  Ex- 
odus, of  which  only  conjectural 
explanations  can  be  given. 
7.  Judge  j  punish. 


9.  The  patriarchs  ;  Joseph's 
brethren. 

14.    Threescore     and    Jift 
Moses  says  seventy.     (Gen.    46: 
27.) 

10.  From  Gen.  23:  16,  it 
would  S'-em  that  Abraham  pur- 
chased lifs  burial-field  of  Ephron. 
In  Gen.  33:  IS,  19,  there  is  an 
account  of  Jacob's  buying  a 
burying-place  in  Syehem,  of  the 


7.  29. 


THE  ACTS. 


433 


tomb  that  Abraham 
bought  for  a  price  in  sil- 
ver of  the  sons  of  '  Ha- 

17  mor  in  Shechem.  But  as 
the  time  of  the  promise 
drew  nigh,  which  God 
vouchsafed  unco  Abra- 
ham, the  people  grew 
and  multiplied  in  Egypt, 

18  till  there  arose  another 
king  over  Egypt,  which 

19  knew  not  Joseph.  The 
same  dealt  subtilly  with 
our  race,  and  evil  en- 
treated our  fathers,  that 
athey  should  cast  out 
their  babes  to    the    end 

20  they  might  not 3  live.  At 
which  season  Moses  was 
born,  and  was  4  exceed- 
ing fair ;  and  he  was 
nourished  three  months 
in    his    father's    house; 

21  and  when  he  was  cast 
out,  Pharoah's  daughter 
took  him  up,  and  nour- 
ished him    for  her  own 

22  son.  And  Moses  was  in- 
structed in  all  the  wis- 
dom of  the  Egyptians  ; 
and  he  was  mighty  in  his 

1  Gr.  Emmor.  2  Or,  he 

3  Gr.  be  preserved  alive. 


sons  of  Emmor,  there  called 
Hamor.  This  is  another  of  the 
instances  in  which  Stephen's 
account  appears  not  to  corres- 
pond with  the  Mosaic  history, 
and  of  which  no  satisfactory  ex- 
planation has  yet  been  given. 
The  necessity  of  finding  such 
explanation  depends  upon  the 
question  whether  we  consider 
such  an  address  as  that  of  Ste- 
phen, so  inspired  as  necessarily 
to  be  free  from  all  errors.     Such 


words   and   works.     But  23 
when  he    was  well-nigh 
forty  years  old,  it  came 
into  his  heart  to  visit  his 
brethren  the  children  of 
Israel.      And   seeing  one  24 
of  them  suffer  wrong,  he 
defended  him,  and  aveng- 
ed him  that  was  oppress- 
ed, smiting  the  Egyptian : 
and  he  supposed  that  his  25 
brethren  understood  how 
that   God    by  his    hand 
was  giving  them  6  deliver- 
ance ;    but    they    under- 
stood not.     And  the  day  26 
following    he     appeared 
unto  them  as  they  strove, 
and  would  have  set  them 
at  one  again,  saying,  Sirs, 
ye  are  brethren ;  why  do 
ye  wrong  one  to  another  % 
But  he  that  did  his  neigh-  27 
bour   wrong   thrust    him 
away,  saying,  Who  made 
thee  a  ruler  and  a  judge 
over  us  %    Wouldest  thou  28 
kill  me,  as  thou  killedst 
the  Egyptian  yesterday  ? 
And   Moses  fled  at  this  39 
saying,  and  became  a  so- 

4  Or,  fair  unto  God 

5  Or,  salvation 


a  slip  in  a  name,  whether  made 
originally  by  Stephen,  or  by  the 
reporter,  or  by  some  subsequent 
copyist,  does  not  in  the  least  im- 
pair the  moral  effect  of  his  ar- 
gument. 

17.  The  promise ;  to  give  the 
land  of  Canaan  to  the  descendants 
of  Abraham. 

25.  Was  giving  them  deliver- 
ance; i.  e.,  that  this  was  his 
purpose  in  smiting  the  Egyp- 
tian. 


434 


THE   ACTS. 


7.  29— 


iourner    in    the  \and   of 
Midian,  where    he  begat 

30  two  sons.  And  when  forty 
years  were  fulfilled,  an 
angel  appeared  to  him  in 
the  wilderness  of  mount 
Sinai,  in  a  flame  of  fire  in 

31  a  bush.  And  when  Moses 
saw  it,  he  wondered  at 
the  sight :  and  as  he  drew 
near  to  behold,  there 
came  a  voice  of  the  Lord, 

32 1  am  the  God  of  thy  fa- 
thers, the  God  of  Abra- 
ham, and  of  Isaac,  and  of 
Jacob.  And  Moses  trem- 
bled,  and  durst  not  be- 

33  hold.  And  the  Lord  said 
unto  him,  Loose  the  shoes 
from  thy  feet :  for  the 
place  whereon  thou  stand- 

34  est  is  holy  ground.  I 
have  surely  seen  the  af- 
fliction of  my  people 
which  is  in  Egypt,  and 
have  heard  their  groan- 
ing, and  I  am  come  down 
to  deliver  them  :  and  now 
come,  I  will  send  thee  in- 

35  to  Egypt,  This  Moses 
whom  they  refused,  say- 

1  Gr.  redeemer. 

2  Or,  as  he  raised  up  me 

30.  An  angel.  This  expression 
is  employed  to  represent  any  of 
the  visible  forms  by  which  God 
made  communications  to  men. 
God  himself,  being  a  spirit,  is 
necessarily  invisible.  See  v.  38, 
•where  even  the  voice  which  held 
communication  with  Moses  upon 
Mount  Sinai,  is  represented  as 
that  of  an  angel.  (Comp.  Ex. 
19:18-21.) 

33.  Loose  the  shoes.  To  re- 
move the  shoes  or  sandals  from 


ing,  Who  made  thee  a 
ruler  and  a  judge?  him 
hath  God  sent  to  be  both 
a  ruler  and  a  '  deliverer 
with  the  hand  of  the  an- 
gel which  appeared  to 
him  in  the  bush.'  This 36 
man  led  them  forth,  hav- 
ing wrought  wonders  and 
signs  in  Egypt,  and  in 
the  Red  sea,  and  in  the 
wilderness  forty  years. 
This  is  that  Moses,  which  37 
said  unto  the  children  of 
Israel,  A  prophet  shall 
God  raise  up  unto  you 
from  among  your  breth: 
ren,  2  like  unto  me.  This  38 
is  he  that  was  in  the 
3  church  in  the  wilderness 
with  the  angel  which 
spake  to  him  in  the  mount 
Sinai,  and  with  our  fa- 
thers :  who  received  liv- 
ing oracles  to  give  unto 
us  :  to  whom  our  fathers  39 
would  not  be  obedient, 
but  thrust  him  from  them, 
and  turned  back  in  their 
hearts  unto  Egypt,  say- 40 
ing  unto    Aaron,    Make 

8  Or,  congregation 


the  feet,  was  a  token  of  respect 
or  of  reverence. 

34.  /  have  surely  seen.  The 
repetition  is  to  give  emphasis  to 
the  declaration. 

38.  This  is  he;  that  is,  this 
Moses  is  he, — the  expression  re- 
ferring to  what  is  said  at  the 
commencement  of  the  preceding 
verse.  —  The  church  in  the  wilder- 
ness ;  the  children  of  Israel. — 
Living  ;  life-giving. 

40.    We  wot  not ;  we  know  not. 


— 1.  46. 


THE  ACTS. 


435 


us  gods  which  shall  go 
before  us  :  for  as  for  this 
Moses,  which  led  us  forth 
out  of  the  land  of  Egypt, 
we  wot  not  what  is  be- 
41  come  of  him.  And  they 
made  a  calf  in  those  days, 
and  brought  a  sacrifice 
unto  the  idol,  and  rejoic- 
ed in  the  works  of  their 
42 hands.  But  God  turned, 
and  gave  them  up  to  serve 
the  host  of  heaven ;  as 
it  is  written  in  the  book 
of  the  prophets, 

Did  ye  offer  unto  me 
slain  beasts  and  sacri- 
fices 

Forty    years    in    the 

wilderness,   0  house 

•of  Israel? 

43       And  ye  took  up  the 

tabernacle  of  Moloch, 

1  Gr.  Jesus. 


41.  Rejoiced;  that  is,  with 
festivities  of  religious  worship, 
mentioned  in  Ex.  32 :  6. 

43.  There  is  no  account  in  the 
Mosaic  history  of  the  particular 
forms  of  idolatrous  worship,  to 
which  these  allusions  refer. 
The  passage  appears  to  be  a  quo- 
tation from  Amos,  5  :  25,  26, 
through  the  Greek  version  then 
in  use, — with  some  differences, 
however,  in  the  phraseology. 
The  language  of  the  prophet 
must  be  regarded  as  that  of 
severe  irony,  and  is  so  inter- 
preted by  Stephen  here.  The 
tabernacle  of  God  in  which  the 
Hebrews  gloried  was  like  that 
of  Moloch,  and  their  worship 
like  that  of  Remphan.  For  pride 
and  self-complacency  make  all 
worship  vain. 

44.  The  tabernacle  of  the  testi- 


And   the  star  of  the 
god  Rephan, 
The  figures  which  ye 
made     to    worship 
them  : 
And  I  will  carry  you 
away  beyond   Baby- 
lon. 
Our  fathers  had  the  taber-  44 
nacle  of  the  testimony  in 
the  wilderness,  even  as  he 
appointed  who  spake  unto 
Moses,    that    he    should 
mako  it  according  to  the 
figure  that  he  had  seen. 
Which  also  our  fathers,  45 
in  their  turn,  brought  in 
with  'Joshua  when  they 
entered  on  the  possession 
of  the  nations,  which  God 
thrust  out  before  the  face 
of  our  fathers,  unto  the 
days  of  David;  who  found  46 


mony.  The  tabernacle  was  the 
sacred  tent,  under  which  the 
ark  containing  the  covenant 
made  by  Jehovah  with  his  peo- 
ple, accompanied  by  visible 
tokens  of  his  presence,  was  re- 
ceived. It  was  hence  called  the 
tabernacle  of  the  testimony,  as 
containing  the  testimony  or 
witness- of  God's  promised  pro- 
tection and  blessing. 

45.  Joshua,  the  successor  of 
Moses.  In  the  Old  Version,  Je- 
sus ;  Jesus  is  the  Greek,  and 
Joshua  the  Hebrew  form. — Pos- 
session of  the  nations;  Canaan; 
Unto  the  days  of  David.  ;  that  is, 
it  was  kept  until  his  days.  • 

46.  That  is,  nsked  permission 
to  build  another  habitation,  re- 
ferring to  the  temple  which 
David  desired  to  build,  and 
which  was  built  by  his  son  Solo- 
mon. 


43(5 


THE  ACTS. 


7.  46— 


favour  in  the  sight  of  God, 
and  asked  to  find  a  habita- 
tion for  the  God  of  Jacob. 

47  But  Solomon  built  him  a 

48  house.  Howbeit  the  Most 
High  dwelleth  not  in 
houses  made  with  hands  ; 
as  saith  the  prophet, 

49  The     heaven    is    my 

throne, 

And  the  earth  the  foot- 
stool of  my  feet : 

What  manner  of  house 
will  ye  build  me  ? 
saith  the  Lord  : 

Or  what  is  the  place  of 
my  rest  ? 

50  Did    not     my     hand 

make  all  these  things  1 

51  Ye  stiifnecked  and  un- 
circumcised  in  heart  and 
ears,  ye  do  always  resist 
the  Holy  Ghost :  as  your 
fathers   did,    so    do    ye. 

52  Which  of  the  prophets 
did  not  your  fathers  per- 
secute? and  they  killed 
them   which   shewed  be- 

1  Or,  as  the  ordinance  of  angels    Gr. 

53.  Ye  irho  received  the  law  as 
it  teas  ordained  by  angels;  i.  e., 
through  the  ministry  of  angels. 
[Here  Stephen's  historical  narra- 
tive suddenly  terminates.  This 
summary  of  the  Jewish  history 
could  not  have  served  him  as  a 
defence,  nor  was  his  purpose  in 
the  speech  to  defend  himself. 
He  selects  from  the  well-known 
facts  of  Jewish  history  those 
which  illustrate  and  enforce  the 
truth  that  the  blessing  of  God 
had  not  been  confined  to  the 
Jews;  that  the  temple  was  not 
essential  to  the  worship  of  God, 
and  that  worship  might  continue 
after  its  destruction,  as  it  existed 


fore  of  the  coming  of  the 
Righteous  One  ;  of  whom 
ye  have  now  become 
betrayers  and  murderers  ; 
ye  who  received  the  law  51 
1  as  it  was  ordained  by 
angels,  and   kept  it   not. 

Now  when  they  heard  54 
these   things,    they   were 
cut  to  the  heart,  and  they 
gnashed     on    him     with 
their  teeth.     But  he,  be- 55 
ing    full     of     the     Holy 
Ghost,   looked    up   sted- 
fastly  into  heaven,    and 
saw   the    glory   of    God, 
and    Jesus    standing    on 
the   right  hand   of  God, 
and  said,    Behold,    I   see  56 
the  heavens  opened,  and 
the  Son  of  man  standing 
on  the  right  hand  of  God. 
But   they  cried  out  with  57 
a  loud  voice,  and  stopped 
their  ears,  and  rushed  up- 
on him  with  one  accord  ; 
and  they  cast  him  out  of  58 
the  city,  and  stoned  him  : 

unto  ordinances  of  angels. 


before  the  temple  was  built; 
that  throughout  their  history 
the  Jewish  nation  had  resisted 
and  rejected  God's  ministers; 
and  that  it  was  not  therefore 
inconsistent  with  their  past  his- 
tory and  character  to  teach  that 
they  had  now  rejected  the  Mes- 
siah himself.  The  speech  breaks 
off  abruptly,  partly  because  of  a 
violent  interruption  by  the 
council,  more  probably  because 
of  an  outburst  of  indignation  on 
Stephen's  part  at  the  unbelief 
and  malice  of  the  Jewish  rulers. 
L.  A.] 

58.    Their    garments ;    that  is, 
such  as  it  was  necessary  to  put 


-8.  5. 


THE  ACTS. 


437 


and  the  witnesses  laid 
down  their  garments  at 
the  feet  of  a  young  man 

59  named  Saul.  And  they 
stoned  Stephen,  calling 
upon  the  Lord,  and  say- 
ing, Lord  Jesus,    receive 

60  my  spirit.  And  he  kneeled 
down,  and  cried  with  a 
loud  voice,  Lord,  lay  not 
this  sin  to  their  charge. 
And  when   he  had   said 

8  this  he  fell  asleep.  And 
Saul  was  consenting  unto 
his  death. 

And  there  arose  on  that 
day  a  great  persecution 
against  the  church  which 
was  in   Jerusalem ;    and 


they  were  all  scattered 
abroad  throughout  the 
regions  of  Judaea  and 
Samaria,  except  the 
apostles.  And  devout  2 
men  buried  Stephen,  and 
made  great  lamentation 
over  him.  But  Saul  laid  3 
waste  the  church,  enter- 
ing into  every  house,  and 
haling  men  and  women 
committed  them  to  prison. 

They  therefore  thai  4 
were  "  scattered  abroad 
went  about  preaching  the 
word.  And  Philip  went  5 
down  to  the  city  of  Sa- 
maria, and  proclaimed 
unto    them    the     Christ. 


off  in  order  to  leave  the  arms 
free.  The  throwing  of  the 
stones  was  to  be  commenced  by 
the  witnesses.  —Saul;  after- 
wards called  Paul.  This  is  the 
first  mentiou  of  his  name. 

59.  Lord  Jesus,  receive  my  spir- 
it. The  example  of  Stephen,  in 
addressing  his  dying  prayer  to 
Jesus  Christ,  has  had  deservedly 
great  influence,  as  evidence  of 
the  light  in  which  the  person 
of  the  Redeemer  was  then  re- 
garded. 

CHAPTER  VIII. 

The  book  of  the  Acts  has  been 
considered  divisible  into  three 
parts_the  first,  containing  an 
account  of  the  doings  of  the 
church  at  Jerusalem  after  our 
Saviour's  ascension;  the  second, 
-which  begins  at  the  eighth  chap- 
ter, narrating  the  general  his- 
tory of  the  church  in  Judea, 
after  its  dispersion  from  Jerusa- 
lem; and  the  third,  from  the 
beginning  of  the  thirteenth 
chapter  to  the  end  of  the  book, 


containing  the  personal  history 
of  Paul.  This  division  is  con- 
venient for  some  purposes, 
though  there  is  no  reason  to  sup- 
pose that  the  author  of  the  book 
had  it,  himself,  particularly  in 
mind. 

1.  There  arose  on  that  day  ;  i. 
e.,  the  martyrdom  of  Stephen 
was  the  beginning  of  a  wide- 
spread persecution  against  the 
disciples. 

3.  Laid  waste  the  church  ;  the 
original  verb  is  used  of  wild 
beasts  or  hostile  armies  ravaging 
a  country. — Ealing;  seizing. 
He  acted  under  authority  from 
the  chief  priests,  as  he  states  in 
his  defence  before  Agrippa. 
(Acts  26 :  10.) 

5.  Philip.  There  was  an  apos- 
tle, (Matt.  10:3,)  and  also  one 
of  the  seven  deacons,  (Acts  6: 
5,)  of  the  name  of  Philip.  It 
would  seem,  from  v.  14,  that 
this  individual  was  not  one  of 
the  apostles;  it  is  inferred, 
therefore,  that  Philip  the  deacon 
is  here  intended. 


438 


THE  ACTS. 


8.    6— 


6  And  the  multitudes  gave 
heed  with  one  accord  un- 
to the  things  that  were 
spoken  by  Philip,  when 
they  heard,  and  saw  the 

7 signs  which  he  did.  'For 
from  many  of  those  which 
had  unclean  spirits,  they 
came  out,  crying  with  a 
loud  voice :  and  many 
that  were  palsied,  and 
that      were    lame,    were 

8  healed.  And  there  was 
much  joy  in  that  city. 

9  But  there  was  a  certain 
man,  Simon  by  name, 
which  before  time  in  the 
city  used  sorcery,  and 
amazed  the  'people  of 
Samaria,  giving  out  that 
himself  was  some  great! 
one  :    to   whom    they  all  | 

to  gave  heed,  from  the  least  j 
to  the  greatest,  saying,  j 
This  man  is  that  power  of  \ 
God     which      is      called  j 

11  Great.      And  they  gave 
heed  to  him,  because  that  j 
of     long    time    he    had; 
amazed    them    with    his 


sorceries.  But  when  they  t  a 
believed  Philip  preaching 
good  tidings  concerning 
the  kingdom  of  God  and 
the  name  of  Jesus  Christ, 
they  were  baptized,  both 
men  and  women.  And  13 
Simon  also  himself  be- 
jlieved:  and  being  bap- 
|  tized,  he  continued  with 
Philip ;  and  beholding 
signs  and  great  *  miracles 
wrought,  he  was  amazed. 

Now  when  the  aj)ostl^sl4 
which  wTere  at  Jerusalem 
heard   that  Samaria  had 
received  the  word  of  God, 
they  sent  unto  them  Pe- 
ter and  John  :  who,  when  15 
they   were    come    down, 
prayed    for    them,     that 
they  might   receive    the 
Holy  Ghost :    for  as  yet  16 
he  was  fallen  upon  none 
of  them  :  only  they  had 
been    baptized    into    the 
name  of  the  Lord  Jesus. 
Then     laid     they     their  17 
hands  on  them,  and  they 
received  the  Holy  Ghost. 


1  Or,  For  many  of  those  which  had  itn-  2  Gr.  nation, 
clean  spirit*  that  cried  with  a  loud  voice  3  Gr.  powers, 
cameforlh 


9.  Used  sorcery;  pretended  to 
possess  supernatural  powers. 

10.  That  power  of  God  which 
is  called  the  Great;  i.  e.,  the 
great  one.  This  indicates  how- 
audacious  and  extravagant  were 
his  claims. 

15.  For  them;  for  the  Samari- 
tan converts.  This  account  of 
the  visit  of  Peter  and  John  to 
the  new  converts,  supported  by 
other  cases  somewhat  similar, 
which  are  hereafter  recorded,  is 
regarded       by      the      Episcopal 


church  as  giving  Scriptural 
authority  for  their  rite  of  con- 
firmation. —  Receive  the  Holy 
Ghost.  There  is  some  difficulty 
in  determining  how  much  is  im- 
plied in  "receiving  the  Holy 
Ghost,"  in  the  various  connec- 
tions in  which  the  expression 
occurs.  It  would  seem  that,  in 
this  case,  it  must  have  been  at- 
tended by  some  visible  and  ex- 
traordinary manifestation,  in 
order  to  attract  so  strongly  tht 
attention  of  Simon. 


-8.  31. 


THE  ACTS. 


439 


18  Now  when  Simon  saw 
that  through  the  laying 
on  of  the  apostles'  hands 
the  -  Holy  Ghost  was  giv- 
en,     he     offered      them 

19  money,  saying,  Give  me 
also  this  power,  that  on 
whomsoever  I  lay  my 
hands,    he    may    receive 

20  the  Holy  Ghost.  But 
Peter  said  unto  him,  Thy 
silver  perish  with  thee, 
because  thou  hast  thought 
to  obtain  the  gift  of  God 

21  with  money.  Thou  hast 
neither  part  nor  lot  in 
this  'matter:  for  thy 
heart  is  not  right  before 

22  God.  Repent  therefore 
of  this  thy  wickedness, 
and  pray  the  Lord,  if 
perhaps  the  thought  of 
thy   heart   shall    be  for- 

23  given  thee.  For  I  see 
that  thou  3  art  in  the  gall 
of  bitterness  and  in  the 

24  bond  of  iniquity.  And 
Simon  answered  and  said, 
Pray  ye  for  me  to  the 
Lord,  that  none  of  the 
things  which  ye  have 
spoken  come  upon  me. 

25  They  therefore,  when 
they  had  testified  and 
spoken  the  word  of  the 


1  Some  ancient  authorities  omit  Holy 

2  Gr.  word. 


20.  Thy  silver  perish  with  thee  ; 
an  expression  of  strong  detesta- 
tion at  so  base  a  proposal. 

27.  Ethiopia  ;  a  part  of  Africa, 
south  of  Egypt.  —  Eunuch;  a 
name  denoting  a  certain  class  of 


Lord,  returned  to  Jeru- 
salem, and  preached  the 
gospel  to  many  villages 
of  the  Samaritans. 

But  an  angel  of  the  26 
Lord  spake  unto  Philip, 
saying,  Arise,  and  go 
'toward  the  south  unto 
the  way  that  goeth  down 
from  Jerusalem  unto 
Gaza :  the  same  is  desert. 
And  he  arose  and  went :  27 
and  behold,  a  man  of 
Ethiopia,  a  eunuch  of 
great  authority  under 
Candace,  queen  of  the 
Ethiopians,  who  was  over 
all  her  treasure,  who  had 
come  to  Jerusalem  for  to 
worship  ;  and  he  was  re-  28 
turning  and  sitting  in  his 
chariot,  and  was  reading 
the  prophet  Isaiah.  And  29 
the  Spirit  said  u  n  t  o 
Philip,  Go  near,  and  join 
thyself  to  this  chariot. 
And  Philip  ran  to  him,  30 
and  heard  him  reading- 
Isaiah  the  prophet,  and 
said,  Understandest  thou 
what  thou  readesU  And  31 
he  said,  How  can  I,  except 
some  one  shall  guide  me  % 
And  he  besought  Philip 
to  come  up  and  sit  with 


3  Or,  wilt  become  gall  (or,  a  gall  root 
of  bitterness  and  a  bond  of  iniquity. 
"  4  Or,  at  noon 


high  officers  of   state,  connected 
with  the  royal  household. 

28.   Isaiah.     He  was   reading, 
undoubtedly,    a    Greek    transla- 
tion, which  had   been   made  at 
Alexandria,  and  was  then  much' 
iu  use. 


440 


THE  ACTS. 


8.  32— 


32  him.  Now  the  place  of 
the  scripture  which  he  was 
reading  was  this, 

He  was  led  as  a  sheep 
to  the  sla lighter  ; 

And  as  a  lamb  before 
his  shearer  is  dumb, 

So  he  openeth  not  his 
mouth  : 

33  In  his  humiliation  his 

judgement  was  taken 

away  : 
His    generation    who 

shall  declare  ? 
For  his   life  is  taken 

from  the  earth. 


1  Some  ancient  authorities  insert, 
wholly  or  in  part,  ver.  37  And  Philip 
said,  If  thou  believest  with  all  thy  heart, 


32.  Was  this;  Isa.  53:  7,  8. 
The  quotation  being  made  from 
the  Alexandrian  translation, 
varies,  in  its  phraseology,  from 
our  text,  which  was  translated 
from  the  Hebrew.  One  cannot 
but  wonder  that  this,  of  all  pre- 
dictions of  the  Messiah's  suffer- 
ings in  the  Old  Testament  the 
most  striking,  should  have  been 
that  which  the  eunuch  was  read- 
ing before  Philip  joined  him. 
He  could  hardly  miss  to  have 
heard  at  Jerusalem  of  the  suffer- 
ings and  death  of  Jesus,  and  of 
the  existence  of  a  continually 
increasing  party  who  acknow- 
ledged him  to  be  the  Messiah. 
But  his  question  to  Philip, 
whether  the  prophet  in  this  pas- 
sage meant  himself  or  some 
other  man,  clearly  shows  that  he 
had  not  the  least  idea  of  any 
connection  between  this  predic- 
tion and  those  facts. 

34.  /  pray  thee.  The  respect 
with  which  he  here  addresses 
Philip  was  prompted  by  his 
reverence  for  one  whom  he 
perceived  to  be  his  superior  in 


And  the  eunuch  answered  34 
Philip,  and  said.  I  pray 
thee,  of  whom  speaketh 
the  prophet  this  \  of:  him- 
self, or  of  some  other? 
And  Philip  opened  his 35 
mouth,  and  beginning 
from  this  scripture, 
preached  unto  him  Jesus. 
And  as  they  went  on  the  36 
way,  they  came  unto 
a  certain  water ;  and  the 
eunuch  saith,  Behold, 
here  is  water;  what  doth 
hinder  me  to  be  baptized  V 
And  he  commanded  the  38 


thou  mayest.  And  he  answered  and  said, 
1  believe  that  Jesus  Christ  is  the  So/t  of 
God. 


divine  things,  his  own  worldly 
position  sinking  before  this. 

35.  And  Philip  opened  his 
mouth.  See  on  Matthew  5:2. 
Began  at  the  same  Scripture, 
founding  on  it  as  his  text, 
preached  unto  him  Jesus,  show- 
ing him  to  be  the  glorious 
Burden  of  this  wonderful  pre- 
diction, and  interpreting  it  in 
the  light  of  the  facts  of  his  his- 
tory. 

87.  Behold  here  is  water;  more 
simply,  "  Behold  water!  "  As  if 
already,  his  mind  filled  with 
light  and  his  soul  set  free,  he 
was  eagerly  looking  out  for  the 
first  water  in  which  he  might 
seal  his  reception  of  the  truth, 
and  be  enrolled  among  the  visi- 
ble disciples  of  the  Lord  Jesus. 
—  What  doth  hinder  me  to  le  bap- 
tized t  Philip  had  probably  told 
him  that  this  was  the  ordained 
sign  and  seal  of  discipleship. 
The  Old  Version  contained  the 
additional  words  inserted  here 
in  the  margin.  There  is  no 
doubt,  however,  that  these 
words  are  not  a  part  of  the  orig- 


-9.  5. 


THE  ACTS. 


441 


chariot  to  stand  still :  and 
they  both  went  down  into 
the  water,  both  Philip 
and  the  eunuch;   and  he 

i  9  baptized  him.  And  when 
they  came  up  out  of  the 
water,  the  Spirit  of  the 
Lord  caught  away  Philip ; 
and  the  eunuch  saw  him 
no  more,  for  he  went  on 

40  his  way  rejoicing.  But 
Philip  was  found  at 
Azotus:  and  passing 
through  he  preached  the 
gospel  to  all  the  cities, 
till  he  came  to  Csesarea. 

9  But  Saul,  yet  breathing 
threatening  and  slaughter 
against   the    disciples  of 


the 


Lord,  went  unto  the 


inal  narrative;  they  are  wanting 
in  the  best  manuscripts,  and  are 
declared  not  genuine  by  Dr. 
Hackett  in  his  Commentary  on 
the  Acts. 

39.  Caught  away  Philip;  led 
or  induced  him  to  go  away. 
That  is,  he  immediately  with- 
drew, under  the  guidance  of  the 
Spirit. 

40.  Azotus  ;  a  city  on  the  sea- 
coast,  about  thirty  miles  north  of 
Gaza, — the  Ashdod  of  the  Old 
Testament.  —  Cesarea.  Ca?sarea 
was  then  the  capital  of  Judea, 
being  the  residence  of  the  Ro- 
man governors.  It  was  a  large 
seaport  on  the  Mediterranean, 
about  sixty  miles  north  of  Azo- 
tus. 

CHAPTER  IX. 
2.  Damascus  ;  a  city  of  great 
power  and  splendor,  more  than 
a  hundred  miles  from  Jerusalem, 
and  in  another  province.  Saul's 
design  of  pursuing  the  Christians 
who  had  fled  from  Jerusalem,  to 
such  a  distance,  and  into  another 


high  priest,  and  asked  of  % 
him  letters  to  Damascus 
unto  the  synagogues,  that 
if  he  found  any  that  were 
of  the  Way,  whether  men 
or  women,  he  might  bring 
them  bound  to  Jerusalem. 
And  as  he  journeyed,  it  3 
came    to    pass    that    he 
drew  nigh   unto  Damas- 
cus :  and  suddenly  there 
shone  round  about  him  a 
light  out  of  heaven:  and 4 
he   fell  upon  the  earth, 
and  heard  a  voice  saying 
unto  him,  Saul,  Saul,  why 
persecutest      thou      me  \ 
And    he    said,  Who  art 5 
thou,     Lord?      And     he 
said,   I  am  Jesus  whom 


jurisdiction,  in  order  to  strike  a 
decisive  blow  against  them  in 
this  great  city,  evinces  the  bold- 
ness and  energy  of  his  character. 
—  Unto  the  synagogues ;  that  is, 
to  the  Jewish  authorities  in  Da- 
mascus, the  officers  of  the  syna- 
gogues. 

5.  The  Old  Version  added  here 
the  following  sentence  :  It  is  hard 
for  thee  to  kick  against  the  pricks  ; 
and  he,  trembling  and  astonished, 
said,  Lord,  what  wilt  thou  have 
me  to  do  ;  and  the  Lord  said  unto 
him.  These  words  are  wanting, 
however,  in  the  best  manu- 
scripts, and  are  not  regarded  as 
genuine  by  the  best  scholars. 
There  is  therefore  no  authority 
for  the  statement  that  Saul 
trembled  and  was  astonished, — 
an  addition  probably  made  by 
some  copyist.  But  the  fact  that 
the  voice  from  heaven  said,  It  is 
hard  for  thee  to  kick  against  the 
pricks,  or  the  goads,  is  testified 
to  by  Paul  in  his  address  before 
Agrippa,  ch,  26;  14,  15. 


442 


THE  ACTS. 


9.5- 


6  tliou  persecutest :  but 
rise,  and  enter  into  the 
city,  and  it  shall  be  told 
thee  what  thou  must  do. 

7  And  the  men  that 
journeyed  with  him  stood 
speechless,  hearing  the 
'voice,  but  beholding  no 

8  man.  And  Saul  arose 
from  the  earth  ;  and  when 
his  eyes  were  opened,  he 
saw  nothing ;  and  they 
led  him  by  the  hand,  and 
brought  him  into  Damas- 
cus.    And  he  was   three 

days  without  sight,  and 
did  neither  eat  nor  drink. 

10  Now  there  was  a  certain 
disciple  at  Damascus, 
named  Ananias  ;  and  the 
Lord  said  unto  him  in  a 
vision,  Ananias.  And  he 
said,  Behold,  I  am  here, 

11  Lord.  And  the  Lord 
said  unto  him,  Arise, and 
go  to  the  street  which  is 
called  Straight,  and  in- 
quire   in    the    house    of 

1  Or,  sound 


7.  Hearing  the  voice.  In  some 
cases,  where  God  is  said  to  have 
spoken  to  men,  the  communica- 
tion appears  to  have  been  made, 
not  by  audible  words,  but  by 
inward  suggestion;  and  hence  it 
sometimes  been  supposed 
that  the  dialogue  here  recorded 
represents  the  train  of  reflection 
which  was  awakened  in  Saul's 
mind  by  this  event,  and  that  the 
voice  here  spoken  of  was  some 
sound,  not  articulate,  which 
accompanied  the  light.  The 
language,  however,  which  Paul 
uses  in  Acts  22  :  9,  where  he 
says  that  his  companions  did  not 


Judas    for      one    named 
Saul,  a  man   of  Tarsus : 
for  behold,  he  prayeth  ; 
and  he  hath  seen  a  mania 
named    Ananias    coming 
in,  and  laying  his  hands 
on  him,  that  he  might  re- 
ceive    his     sight.     But  13 
Ananias  answered,  Lord, 
I  have  heard  from  many 
of   this  man,  how  much 
evil  he  did  to  thy  saints 
at  Jerusalem  :    and  here  14 
he  hath    authority  from 
the  chief  priests  to  bind 
all    that    call    upon   thy 
name.       But     the     Lord  15 
said    unto   him,   Go    thy 
way  :  for  he  is  a  2chosen 
vessel  unto   me,  to  bear 
my      name      before    the 
Gentiles  and  kings,  and 
the   children    of    Israel : 
for  I  will  shew  him  how  16 
many    things     he     must 
suffer      for    my    name's 
sake.     And  Ananias   de-17 
parted,  and  entered  into 

2  Gr.  vessel  of  election. 


hear — that  is,  did  not  under- 
stand— the  voice  of  Mm  which 
spake  to  him,  and  in  26:  14, 
where  he  says  that  the  words 
which  he  heard  were  in  the  He- 
brew language,  seems  to  be  utter- 
ly inconsistent  with  this  inter- 
pretation. The  accounts  are 
plainly  intended  to  convey  the 
idea  that  this  was  actually  a 
personal  interview  between  the 
determined  persecutor  and  the 
Lord  Jesus  Christ. 

11.  Tarsus;  a  large  city  of 
Cilicia,  in  Asia  Minor,  the  birth- 
place of  Saul. 

17.  This  and  many  other  cases 


—9.  28. 


THE   ACTS. 


443 


the  house ;  and  laying 
his  hands  on  him  said, 
Brother  Saul,  the  Lord, 
even  Jesus,  who  appeared 
unto  thee  in  the  way 
which  thou  earnest,  hath 
sent  me,  that  thou  mayest 
receive  thy  sight,  and  be 
filled    pwith      the     Holy 

18  Ghost/'  And  straightway 
there  fell  from  his  eyes 
as  it  were  scales,  and  he 
received  his  sight;  and 
he  arose    and  wras    bap- 

19  tized  ;  and  he  took  food 
and  was  strengthened. 

And  he  was  certain  days 
with  the  disciples  which 

20  were  at  Damascus.  And 
straghtway  in  the  syna- 
gogues he  proclaimed 
Jesus,  that  he  is  the  Son 

21  of  God.  And  all  that 
heard  him  were  amazed, 
and  said,  Ts  not  this  he 
that  in  Jerusalem  made 
havock  of  them  which 
called  on  this  name  ?  and 
he  had  come  hither  for 
this  intent,  that  he  might 
bring  them  bound  before 

22 the  chief  priests.  But 
Saul  increased  the  more 


show  that  the  ceremony  of  lay- 
ing on  of  haDds  was  not  a  dis- 
tinctive ceremony,  exclusively 
peculiar  to  ordination.  It  would 
seem  not  to  have  been  considered 
essential  as  a  mode  of  induction 
to  the  ministerial  office,  as  is 
evident  from  the  cases  of  Mat- 
thias, Paul,  and  Apollos,  who  do 
not  appear  to  have  been  thus 
ordained  ;  and  it  was  often  used 
on  other  occasions. 

22.  In  strength  ;  in  confidence 


I  in     strength,     and     con- 
|  founded  the  Jews  which 
dwelt  at  Damascus,  prov- 
ing that  this  is  the  Christ. 

And  when  many  days  23 
were  fulfilled,   the  Jews 
took  counsel  together  to 
kill  him:    but  their  plot 24 
became  known   to   Saul. 
And    they    watched    the 
gates  also  day  and  night 
that  they  might  kill  him  : 
but  his  disciples  took  him  25 
by    night,   and    let    him 
down  through   the  wall, 
lowering  him  in  a  basket. 

And  when  he  wTas  come  26 
to  Jerusalem,  he  assayed 
to  join  himself  to  the 
disciples  :  and  they  were 
all  afraid  of  him,  not  be- 
lieving that  he  was  a 
disciple.  But  Barnabas  27 
took  him,  and  brought 
him  to  the  apostles,  and 
declared  unto  them  how 
he  had  seen  the  Lord  in 
the  way,  and  that  he  had 
spoken  to  him,  and  how 
a t  Damascus  he  had 
preached  boldly  in  the 
name  of  Jesus.  And  he  28 
was  with  them  going  in 


and  ability. 

25.  Through  the  wall ;  that  is, 
through  a  window  in  the  wall. 
Sometimes,  where  the  house  is 
built  directly  along  the  city  wall, 
bay-windows  are  made  in  the 
wall,  extending  beyond  it. 

26.  To  Jerusalem.  This  was  a 
long  time  afterwards;  for  it 
must  have  been  during  this  in- 
terval that  Paul  went  to  Arabia, 
as  he  states  in  Gal.  1 :  17. 


4U 


THE   ACTS. 


9.  28— 


and  going  out  at  Jeru- 
29salem,  preaching  boldly 
in  the  name  of  the  Lord  : 
and  he  spake  and  dis- 
puted against  the  'Grecian 
Jews ;      but     they    went 

30  about  to  kill  him.  And 
when  the  brethren  knew 
it,  they  brought  him  down 
to  Cresarea,  and  sent  him 
forth  to  Tarsus. 

31  So  the  church  through- 
out all  Judsea  and  Galilee 
and  Samaria  had  peace, 
being  'edified  ;  and,  walk- 
ing 3in  the  fear  of  the 
Lord  and  3in  the  comfort 
of  the  Holy  Ghost,  was 
multiplied. 

32  And  it  came  to  pass,  as 
Peter  went  throughout  all 
parts,  he  came  down  also 
to  the  saints  which  dwelt 

33  at  Lydda.  And  there  he 
found     a     certain    man 

1  Gr.  Hellenists. 

2  Gr.  buikled  up. 


29.  See  note  on  ch.  6:  1. 

30.  To  Cesarea  ;  in  order  that 
he  might  embark  at  that  place, 
it  being  a  noted  seaport. 

31.  The  church  throughout  all 
Judce'i  and  Galilee.  The  Old 
Version  had  churches — the  New 
Version  follows  the  best  manu- 
scripts. The  difference  is  im- 
portant only  in  its  bearing  on 
the  question  whether  the 
churches  at  this  period  were  in- 
dependent of  one  another,  or 
were  unite  1  in  one  organization, 
like  the  Presbyterian  or  Epis- 
copal churches  of  our  own  time. 

32.  Lydda;  a  large  village, 
between  Jerusalem  and  Cesarea. 

34.  It  is  worthy  of  notice 
that,  in  this  and  in  all  similar 
cases,  the  power  by   which  the 


named  iEneas,  which  had 
kept  his  bed  eight  years ; 
for  he  was  palsied.  And  34 
Peter  said  unto  him, 
iEneas,  Jesus  Christ 
healeth  thee:  arise,  and 
make  thy  bed.  And 
straightway  he  arose. 
And  all  that  dwelt  at  35 
Lydda  and  in  Sharon  saw 
him,  and  they  turned  to 
the  Lord. 

Now  there  was  at  Joppa  36 
a  certain  disciple  named 
Tabitha,  which  by  inter- 
pretation is  called  Dor- 
cas :  this  woman  was  full 
of  good  works  and  alms- 
deeds  which  she  did. 
And  it  came  to  pass  in  37 
those  days,  that  she  fell 
sick,  and  died :  and  when 
they  had  washed  her, 
they  laid  her  in  an  upper 
chamber.    And  as  Lydda  38 

3  Or,  by 

4  That  is,  Gazelle. 


miracle  was  performed,  is 
ascribed  directly  to  the  Lord 
Jesus  Christ. 

35.  Sharon  ;  a  fertile  and  pop- 
ulous tract  of  country  near  to 
Lydda. 

36.  Joppa;  a  large  seaport, 
south  of  Cesarea,  and  nearly  op- 
posite to  Jerusalem.  On  ac- 
count of  this  its  situation  in  re- 
spect to  Jerusalem,  and  other 
circumstances,  the  place  has 
been  much  celebrated,  in  modern 
times,  under  the  name  of  Jaffa. 
The  name  Talitha  is  of  Hebrew 
origin;  Dorcas  is  Greek.-  AlfM- 
deeds  ;  deeds  of  kindness  to  the 
poor. 

38.  The  language  here  is 
much  more  graphic  than  in  the 
Old  Version. 


-10.  8. 


THE  ACTS. 


445 


was  nigh  unto  Joppa,  the 
disciples,  hearing  that 
Peter  was  there,  sent  two 
men  nnto  him,  intreating 
him,  Delay  not   to   come 

39  on  unto  us.  And  Peter 
arose  and  went  with  them. 
And  when  he  was  come, 
they  brought  him  into  the 
upper  chamber  :  and  all 
the  widows  stood  by  him 
weeping,  and  shewing  the 
coats  and  garments  which 
Dorcas   made,  while  she 

40  was  with  them.  But 
Peter  put  them  all  forth, 
and  kneeled  down,  and 
prayed ;  and  turning  to 
the  body,  he  said,  Tabitha, 
arise.  And  she  opened 
her  eyes ;  and  when  she 
saw  Peter,    she    sat   up. 

41  And  he  gave  her  his  hand, 
and  raised  her  up ;  and 
calling  the  saints  and 
widows,  he  presented  her 

42  alive.  And  it  became 
known  throughout  all 
Joppa:     and    many    be- 

43lieved  on  the  Lord.  And 
it  came  to  pass,  that  he 
abode  many  days  in 
Joppa  with  one  Simon  a 
tanner. 

10     Now  there  was  &  certain 

1  Or,  cohort 

CHAPTER  X. 

1.  Cesarea  was  a  large  sea- 
port, and  the  residence  of  the 
Roman  governors.  —  Centurion  ; 
a  captain,  commander  of  about 
one  hundred  men.  —  Italian 
land  ;  a  part  of  the  army  which 
had  been  brought  into  the 
country  from  Italy, 


man  in  Csesarea,  Corne- 
lius by  name,  a  centurion 
of    the  band   called    the 
Italian   ^and,    a  devout  2 
man,  and  one  that  feared 
God  with  all  his  house, 
who  gave  much  alms  to 
the  people,  and  prayed  to 
God  alway.     He  saw  in  a  3 
vision  openly,  as  it  were 
about  the  ninth  hour  of 
the  day,  an  angel  of  God 
coming  in  unto  him,  and 
saying  to  him,  Cornelius. 
And    he,    fastening    his  4 
eyes  upon  him,  and  being 
affrighted,  said,  What  is 
it,  Lord  %     And  he   said 
unto    him,    Thy   prayers 
and  thine  alms  are  gone 
up  for  a  memorial  before 
God.    And  now  send  men  5 
to  Joppa,  and  fetch  one 
Simon,  who  is  surnamed. 
Peter:    he  lodgeth  with 6 
one  Simon  a  tanner,  whose 
house  is  by  the  sea  side. 
And  when  the  angel  that  7 
spake  unto  him  was  de- 
parted, he  called  two  of 
his    household  -  servants, 
and  a  devout    soldier  of 
them  that  waited  on  him 
continually  ;  and  havings 
rehearsed  all  things  unto 


3.  Openly ;  distinctly. — Ninth 
hour ;  about  the  middle  of  the 
afternoon. 

4.  Fastening  his  eyes  upon  him, 
and  oeing  affrighted;  a  graphic 
picture  of  his  appearance, 
startled  as  he  was  by  the  vision. 
—  Gone  up  for  a  memorial;  are 
remembered. 


446 


THE    ACTS. 


10.   8— 


them,  lie  sent  them  to 
Joppa. 
9  Now  on  the  morrow,  as 
they  were  on  their  jour- 
ney, and  drew  nigh  unto 
the  city,  Peter  went  up 
upon  the  housetop  to 
pray,    about     the    sixth 

10 hour:  and  he  became 
hungry,  and  desired  to 
eat:  bur  while  they  made 
ready,    he    fell     into     a 

n  trance  ;  and  he  beholdeth 
the  heaven  opened,  and  a 
certain  vessel  descending, 
as  it  were  a  great  sheet, 
let  down  by  four  corners 

12 upon  the  earth:  wherein 
were  all  manner  of  four- 
footed  beasts  and  creep- 
ing things  of  the  earth 
and  fowls  of  the  heaven. 

13  And  there  came  a  voice 
to  him,  Rise,  Peter  ;  kill 

14 and  eat.  But  Peter  said, 
Xot  so,  Lord  ;  for  I  have 
never  eaten  anything 
that  is  common  and  un- 

15  clean.  And  a  voice  came 
unto  him  again  the  second 
time,  What  Grod  hath 
cleansed,  make  not  thou 

10  common.  And  this  was 
done  thrice:  and  straight- 
way the  vessel  was  re- 
ceived up  into  heaven. 


9.    The  sixth  hour  ;  noon. 

12.  All  manner,  &c.  ;  mingled 
promiscuously,  without  regard 
to  the  distinction  of  clean  and 
unclean,  made  by  the  Jewish 
laws.  (Lev.  11 :  2-27.  Deut.  14: 
3-20. ) 
-     14.      Common     and     unclean; 


Now    while   Peter  was  it 
much  perplexed  in  him- 
self what  rlie  vision  which 
he  had  seen  might  mean, 
behold,     the     men     that 
were   sent   by  Cornelius, 
having  made  inquiry  for 
Simon's  house,  stood  be- 
fore the   gate,  and  called  18 
and  asked  whether  Simon, 
which     was      sur  named 
Peter,  were  lodging  there. 
And  while  Peter  thought  19 
on  the  vision,  the   Spirit 
said   unto   him,    Behold, 
three      men     seek    thee. 
But  arise,    and  get  thee 20 
down,  and  go  with  them, 
nothing  doubting :  -for  I 
have    sent    them.      And  21 
Peter  went   down   to   the 
men,    and   said,    Behold, 
I  am  he  whom   ye  seek  : 
what  is  the  cause  where- 
fore ye  are  come?     And 22 
they    said,    Cornelius    a 
centurion,     a      righteous 
man  and  one  that  feareth 
God,  and  well  reported  of 
by  all  the  nation  of  the 
Jews,  was  warned  of  God 
by  a  holy  angel  to  send 
for   thee  into   his  house, 
and   to  hear  words  from 
thee.     So  he  called  them  23 
in  and  lodged  them. 


animals  forbidden  by  the  Mosaic 
law. 

17.  Was  much  perplexed;  the 
Old  Version  read,  doubted  in 
A  This  is  one  of  those 
numerous  instances  in  which  a 
very  slight  change  of  phraseolo- 
gy gives  a  much  clearer  inter- 
pretation of  the  original. 


JESUS    HEALING    THE    BLIND. 


<!     V'"'"" 


10    34. 


THE   ACTS. 


449 


And  on  the  morrow  he 
arose  and  went  forth  with 
them,  and  certain  of  the 
brethren  from  Joppa  ac- 
24companied  him.  And 
on  the  morrow  'they 
entered  into  Csesarea. 
And  Cornelius  was  wait- 
ing for  them,  having 
called  together  his  kins- 
men and  his  near  friends. 

25  And  when  it  came  to  pass 
that  Peter  entered,  Cor- 
nelius met  him,  and  fell 
down  at  his  feet,  and  wor- 

26  shipped  him.  But  Peter 
raised  him  up,  saying, 
Stand  up;  I  myself  also  am 

27  a  man.  And  as  he  talked 
with  him,  he  went  in,  and 
rindeth    many    come   to- 

28  ge  tker  :  and  he  said  unto 
them,  Y  e  yourselves 
know  2how  that  it  is  an 
unlawful  thing  for  a  man 
that  is  a  Jew  to  join  him- 
self or  come  unto  one  of 
another  nation  ;  and  yet 
unto  me  hath  God  shewed 
that  I  should  not  call  any 
man  common  or  unclean  : 

29  wherefore    also    I    came 

i  Some  ancient  authorities  readme. 


24.  On  the  morrow.  Cesarea 
was  at  a  considerable  distance 
from  Joppa. 

25.  Fell  down,  &c. ;  as  it  was 
the  custom  to  do  in  those  days, 
when  paying  homage  to  men  of 
high  rank  and  distinction. 

29.  Gainsaying  ;  hesitating,  or 
making  objections. 

30.  The  difference  between  the 
Old  Version,  which  represents 
Cornelius  V3  saying  that  he  was 

18 


without  gainsaying,  when 
I  was  sent  for.  I  ask 
therefore  with  what  in- 
tent ye  sent  for  me.  And  30 
Cornelius  said,  Four  days 
ago,  until  this  hour,  I 
was  keeping  the  ninth 
hour  of  prayer  in  my 
house ;  and  behold,  a 
man  stood  before  me  in 
bright  apparel,  and  saith,  31 
Cornelius,  thy  prayer  is 
heard,  and  thine  alms  are 
had  in  remembrance  in 
the  sight  of  G-od.  Send  32 
therefore  to  Joppa,  and 
call  unto  thee  Simon,  who 
is  surnamed  Peter ;  he 
lodgeth  in  the  house  of 
Simon  a  tanner,  by  the 
sea  side.  Forthwith 
therefore  I  sent  to  thee  ; 
and  thou  hast  well  done  33 
that  thou  art  come.  Now 
therefore  we  are  all  here 
present  in  the  sight  of 
God,  to  hear  all  things 
that  have  been  command- 
ed thee  of  the  Lord.  And  34 
Peter  opened  his  mouth, 
and  said, 

Of  a    truth  I   perceive 

2  Or,  how  unlawful  it  is  for  a  irCan,  &c. 


fasting,  and  the  New  Version,  is 
chiefly  due  to  a  difference  in 
manuscript  reading,  which  is 
somewhat  uncertain. 

34.  I  perceive,  &c.  Peter  now 
fully  understood  what  the  vision 
was  intended  to  teach  him;  viz., 
that  the  ceremonial  distinctions 
of  the  Mosaic  law  were  to  be 
abrogated,  and  that  Christianity 
was  to  be  preached  to  other 
nations,  as  well  as  to  the  Jew*. 


450 


THE  ACTS. 


10.  34— 


that  God  is  no  respecter 

35  of  persons :  but  in  every 
nation  he  that  feareth 
him,  and  worketk  right- 
eousness, is  acceptable  to 

36  him.  a  The  word  which 
he  sent  unto  the  children 
of  Israel,  preaching  2good 
tidings  of  peace  by  Jesus 
Christ  (he  is  Lord  of  all) 

37 — that  saying  ye  your- 
selves know,  which  was 
published  throughout  all 
Judrea,  beginning  from 
Galilee,  after  the  baptism 
which     John    preached ; 

38  even  Jesus  of  JSTazareth, 
how  that  God  anointed 
him  with  the  Holy  Ghost 
and  with  power:  who 
went  about  doing  good, 
and  healing  all  that  were 
oppressed  of  the  devil ; 
for   God   was  with   him. 

39  And  we  are  witnesses  of 
all  things  which  he  did 
both  in  the  country  of 
the   Jews,    and  in   Jeru- 

1  Many   ancient   authorities  read  He 
sent  the  word  unto. 


36,  37.  There  is  an  obscurity 
in  the  construction  of  this  pas- 
sage, and  in  its  connections  with 
the  context,  and  the  scholars 
are  not  agreed  in  its  interpreta- 
tion. 

42.  Quick  and  dead  ;  the  living 
and  the  dead. 

43.  All  the  prophets,  &c.  The 
whole  Mosaic  economy  of  sacri- 
fices, with  all  its  imposing  rites 
and  ceremonies,  was  a  prophetic 
representation  of  an  atoning 
Saviour.  The  expiatory  sacrifice 
of  Jesus  Christ,  for  the  sins  of 
the  world,  gives  a  profound  and 
affecting  significance  to  a  ritual 


salem ;  whom  also  they 
slew,  hanging  him  on  a 
tree.  Him  God  raised  40 
up  the  third  day,  and 
gave  him  to  be  made 
manifest,  not  to  all  the 41 
people,  but  unto  witnesses 
that  were  chosen  before 
of  God,  even  to  us,  who 
did  eat  and  drink  with 
him  after  he  rose  from 
the  dead.  And  he  charged  42 
us  to  preach  unto  the 
people,  and  to  testify  that 
this  is  he  which  is  or- 
dained of  God  to  be  the 
Judge  of  quick  and  dead. 
To  him  bear  all  the  pro- 43 
p  h  e  t  s  witness,  that 
through  his  name  every 
one  that  believeth  on  him 
shall  receive  remission  of 
sins. 

While  Peter  yet  spake  44 
these    words,    the    Holy 
Ghost   fell   on    all    them 
which  heard   the    word. 
And  they  of  the  circum-45 

2  Or,  the  gospel 


which  would  otherwise  be  trivial 
and  unmeaning. — Believeth  on 
him;  not  merely  in  what  is 
taught  about  him,  nor  merely  in 
what  he  has  taught,  but  relying 
upon  him  as  the  one  and  only  Sa- 
viour and  Master. 

45.  They  of  the  circumcision; 
the  Jews. —  Were  amazed.  This 
offer  of  the  gospel  to  a  Roman 
centurion  was  a  great  event,  and 
it  constitutes  a  very  important 
era  in  the  history  of  Christianity. 
Now,  for  the  first  time,  was  that 
seemingly  impassable  barrier 
transcended,  which,  since  the 
days   of  Abraham,  had  circum- 


11.  6. 


THE  ACTS. 


451 


cision  which  believed 
were  amazed,  as  many  as 
came  with  Peter,  because 
that  on  the  Gentiles  also 
was  poured  out   the  gift 

46  of  the  Holy  Ghost,  For 
they  heard  them  speak 
Avith  tongues,  and  mag- 
nify God.     Then  answer- 

47  ed  Peter,  Can  any  man 
forbid  the  water,  that 
these  should  not  be  bap- 
tized, which  have  received 
the   Holy  Ghost   as  well 

48 as  we.  And  he  com- 
manded them  to  be  bap- 
tized in  the  name  of 
Jesus  Christ.  Then 
prayed  they  him  to  tarry 
certain  days. 

11  Now  the  apostles  and 
the  brethren  that  were  in 
Judaea  heard  that  the 
Gentiles  also  had  received 


scribed  the  Jewish  people,  and 
had  so  effectually  separated 
them,  in  regard  to  the  truths 
and  institutions  of  religion, 
from  all  the  rest  of  mankind. 

46.  Magnify  ;  extol. 

48.  Prayed  they  him;  urged 
him. 

CHAPTER  XL 

1.  The  Gentiles;  the  Roman 
centurion  and  his  friends. 

2.  They  that  were  of  the  circum- 
cision ;  the  apostles  and  breth- 
ren, who  were  Jews. 

3.  To  men  uncircumcisecl ;  to 
Gentiles.  This  complaint  shows 
that  the  descent  of  the  Holy- 
Ghost  upon  the  apostles  and 
brethren  at  the  day  of  Pentecost 
and  afterwards,  however  power- 
ful its  influence,  was  not  the 
means  of  removing  all  their 
erroneous     conceptions,     or     of 


the  word   of  God.     And  2 
when  Peter  was  come  up 
to  Jerusalem,   they   that 
were  of  the  circumcision 
contended  with  him,  say- 8 
ing,   Thou  wentest  in  to 
men  uncircurncised,   and 
didst  eat  with  them.    But  4 
Peter    began    and    ex- 
pounded the  matter  dnto 
them  in  order,  saying,  Is 
was  in  the  city  of  Joppa 
praying :  and  in  a  trance 
I  saw  a  vision,  a  certain 
vessel  descending,   as  it 
were    a    great    sheet  let 
down    from     heaven    by 
four  corners  ;  and  it  came 
even  unto  me  :  upon  the  6 
which  when  I  had  fasten- 
ed mine  eyes,  I  consider- 
ed,   and    saw    the    four- 
footed  beasts  of  the  earth 
and    wild    beasts    and 


communicating  to  them  at  once 
even  all  the  fundamental  princi- 
ples of  Christian  truth.  A  divine 
and  infallible  inspiration  can 
only  be  claimed  for  the  early 
Christians  as  authors, — that  is, 
so  far  as  they  were  commissioned 
to  write  the  sacred  hooks  of  the  New 
Testament  for  posterity .  In  their 
administration  of  the  affairs  of 
the  church  in  their  own  day, 
they  acted  according  to  their 
own  judgment;  and,  though 
they  were  divinely  enlightened 
and  guided  in  a  great  degree, 
still  they  often  erred.  We  ought 
to  be  greatly  influenced  by  their 
example;  but  there  cannot  be 
claimed  for  it  any  absolute  divine 
authority.  It  is  only  the  Scrip- 
tures, as  writings,  which  have 
any  claim  to  be  considered  as 
inspired. 


452 


THE  ACTS. 


11.  6- 


creeping  things  and  fowls 

7  of  the  heaven.  And  I 
heard  also  a  voice  saying 
unto    me,    Rise,    Peter ; 

8  kill  and  eat.  But  I  said, 
Not  so,  Lord  :  for  nothing 
common  or  unclean  hath 
ever    entered     into     my 

9  mouth.  But  a  voice  an- 
swered the  second  time 
out  of  heaven,  What  God 
hath  cleansed,  make  not 

10  thou  common.  And  this 
was  done  thrice  :  and  all 
were  drawn  up  again  in- 

11  to  heaven.  And  behold, 
forthwith  three  men  stood 
before  the  house  in  which 
we  were,  having  been 
sent  from   Csesarea  unto 

12  me.  And  the  Spirit  bade 
me  go  with  them,  making 
no  distinction.  And  these 
six  brethren  also  accom- 
panied me  ;  and  we  enter- 
ed into  the  man's  house  : 

13  and  he  told  us  how  he 
had  seen  the  angel  stand- 
ing in  his  house,  and  say- 
ing, Send  to  Joppa,  and 
fetch  Simon,  whose  sur- 

14  name  is  Peter  ;  who  shall 
speak  unto  thee   words, 

1  Or,  in 


12.  Making  no  distinction  ;  i.  e. , 
no  discrimination  against  them 
because  they  were  Gentiles.  But 
there  is  some  doubt  whether 
these  words  are  properly  a  part 
of  the  text. 

15.  At  the  beginning;  at  the 
day  of  Pentecost. 

16.  Acts  1 :  5. 

19.  Phcenicic  ;  a  country  north 
of  Galilee. — Cyprus;  a  large 
island  iu  the   Mediterranean. — 


whereby  thou  shalt  be 
saved,  thou  and  all  thy 
house.  And  as  I  began  15 
to  speak,  the  Holy  Ghost 
fell  on  them,  even  as  on 
us  at  the  beginning.  And  16 
I  remembered  the  word 
of  the  Lord,  how  that  he 
said,  John  indeed  bap- 
tized with  water  ;  but  ye 
shall  be  baptized  *  with 
the  Holy  Ghost.  If  then  17 
God  gave  unto  them  the 
like  gift  as  Tie  did  also 
unto  us,  when  we  believed 
on  the  Lord  Jesus  Christ, 
who  was  I,  that  I  could 
withstand  God?  And  18 
when  they  heard  these 
things,  they  held  their 
peace,  and  glorified  God, 
saying,  Then  to  the  Gen- 
tiles also  hath  God  grant- 
ed repentance  unto  life. 

They  therefore  that  19 
were  scattered  abroad 
upon  the  tribulation  that 
arose  about  Stephen 
travelled  as  far  as  Phoe- 
nicia, and  Cyprus,  and 
Antioch,  speaking  the 
word  to  none  save  only 
to  Jews.     But  there  were  20 


Antioch;  a  very  wealthy  and 
populous  city,  in  Syria,  which 
became,  from  this  time,  one  of 
the  most  important  centres  of 
operation  occupied  by  the  Chris- 
tians. 

20.  Greeks.  Gentile  Greeks, 
not  Grecian  Jews,  are  meant 
here,  and  this  fact  is  mentioned 
to  show  the  progress  of  the  new 
principle  in  respect  to  preaching 
the  gospel  to  the  Gentiles. 


12.  1. 


THE  ACTS. 


453 


some  of  them,  men  of 
Cyprus  and  Cyrene,  who, 
when  they  were  come  to 
Antioch,  spake  unto  the 
1  Greeks    also,   preaching 

21  the  Lord  Jesus.  And 
the  hand  of  the  Lord  was 
with  them  :  and  a  great 
number  that  believed 
turned    unto    the    Lord. 

22  And  the  report  concern- 
ing them  came  to  the  ears 
of  the  church  which  was 
in  Jerusalem  :  and  they 
sent   forth    Barnabas    as 

23  far  as  Antioch:  who, 
when  he  was  come,  and 
had  seen  the  grace  of 
God,  was  glad  ;  and  he 
exhorted  them  all,  2  that 
with  purpose  of  heart 
they  would  cleave   nnto 

24  the  Lord :  for  he  was  a 
good  man,  and  f ul  I  of  the 
Holy  Ghost  and  of  faith  : 
and  much  people  was 
added    unto     the     Lord. 

25  And  he  went  forth  to 
Tarsus  to  seek  for  Saul : 

26  and  when  he  had  found 

1  Many  ancient  authorities  read  Gre- 
cian Jews. 

2  Some  ancient  authorities  read  that 
they  would  cleave  unto  the  purpose  of  their 


22.  Barnabas.  He  was  origi- 
nally a  Levite  of  Cyprus.  (Acts 
4:36.) 

25.  To  Tarsus;  whither  Saul 
had  gone,  as  related  in  Acts  9: 
30. 

26.  Called  Christians  ;  by  their 
enemies.  The  sacred  writers 
themselves  never  employ  the 
term  to  designate  the  followers 
of  Christ,  excepting  that  Peter 
uses  it  in  one  instance,  in  a  con- 
nection   which    allows  it   to  be 


him,  he  brought  him  un- 
to Antioch.  And  it  came 
to  pass,  that  even  for  a 
whole  year  they  were 
gathered  together  3with 
the  church,  and  taught 
much  people ;  and  that 
the  disciples  were  called 
Christians  first  in  Anti- 
och. 

Now  in  these  days  there  27 
came  down  prophets  from 
Jerusalem  unto  Antioch. 
And  there  stood  up  one  28 
of  them  named  Agabus, 
and  signified  by  the  Spirit 
that    there   should  be    a 
great  famine  over  all  4the 
world ;     which    came    to 
pass      in     the     days     of 
Claudius.     And  the  dis-29 
ciples,  every  man  accord- 
ing   to    his    ability,    de- 
termined  to   send   "relief 
unto    the    brethren    that 
dwelt  in  Judaea:  which 30 
also  they  did,  sending  it 
to  the  elders  by  the  hand 
of  Barnabas  and  Saul. 

Now  about  that    time  12 

heart  in  the  Lord. 

3  Gr.  in. 

4  Gr.  the  inhabited  earth. 

5  Gr.  for  ministry. 


considered   a  term  of  reproach. 
(1  Pet.  4:16.) 

28.  Claudius ;  i.  e.,  Claudius 
Csesar,  a  Roman  emperor. 

29.  According  to  his  ability. 
This  expression  shows  conclu- 
sively that  there  was  no  com- 
munity of  goods,  at  least  in  this 
branch  of  the  church. 

CHAPTER  XII. 
1.  Herod.       This    was    Herod 
Agrippa,    grandson  of    the  old 


454 


THE   ACTS. 


12.1 


Herod  the  king  put  forth 
his  hands  to  afflict  certain 
3  of  the  church.  And  he 
killed  James  the  brother 
of  John  with  the  sword. 

3  And  when  he  saw  that  it 
pleased  the  Jewrs,  he  pro- 
ceeded to  seize  Peter  also. 
And  those  were  the  days 
of      unleavened      bread. 

4  And  when  he  had  taken 
him,  he  put  him  in  prison, 
and  delivered  him  to  four 
quaternions  of  soldiers  to 
guard  him ;  intending 
after  the  Passover  to 
bring  him  forth    to    the 

5  people.  Peter  therefore 
was  kept  in  the  prison : 
but  prayer  wTas  made 
earnestly  of  the   church 

6  unto  God  for  him.  And 
when  Herod  was  about  to 
bring  him  forth,  the  same 
night  Peter  w7as  sleeping 
between      two     soldiers, 

1  Or,  through 


king,  and  nephew  to  Herod  An- 
tipas.  who  caused  John  the  Bap- 
tist to  be  beheaded,  and  who 
took  a  part  in  the  trial  of  Jesus 
Christ.  During  the  life  of 
Christ,  Judea  was  under  Roman 
governors;  but  it  had  been  again 
erected  into  a  kingdom,  and. 
with  several  other  neighboring- 
countries,  placed  under  the  sway 
of  this  representative  of  the 
Herod  family. 

3.  The  days  of  unleavened 
tread  ;  the  Passover. 

4.  Four  quaternions ;  making 
sixteen.  A  quaternion  was  a 
company  of  four. — After  the 
Passover ;  the  word  Easter  was 
retained  in  the  Old  Version  from 
previous  ones,  probably  by  mere 


boand  with  two  chains : 
and  guards  before  the 
door  kept  the  prison. 
And  behold,  an  angel  of  7 
the  Lord  stood  by  him, 
and  a  light  shined  in  the 
cell :  and  he  smote  Peter 
on  the  side,  and  awoke 
him,  saying,  Rise  up 
quickly.  And  his  chains 
fell  off  from  his  hands. 
And  the  angel  said  un  to  8 
him,  Gird  thyself,  and 
bind  on  thy  sandals. 
And  he  did  so.  And  he 
saith  unto  him,  Cast  thy 
garment  about  thee,  and 
follow  me.  And  he  went  9 
out,  and  followed ;  and 
he  wist  not  that  it  was 
true  wrhich  was  done  '  by 
the  angel,  but  thought  he 
saw  a  vision.  And  when  10 
they  were  past  the  first 
and  the  second  ward, 
they  came  unto  the  iron 


oversight.  The  Christian  Easter 
answers,  however,  to  the  Jewish 
Passover,  occurring  at  the  same 
time  in  the  year. 

G.  Sleeping;  a  striking  image 
of  quiet  confidence  in  God,  and 
resignation  to  his  will,  in  ex- 
treme and  imminent  danger. 

7.  An  angel  of  the  Lord  stood 
by  him;  i.  e.,  he  was  suddenly 
awakened,  and  saw  the  angel 
standing  there. 

8.  Gird  thyself.  The  garments 
then  worn  were  confined  by  a 
girdle,  which  was  laid  aside  or 
loosened  when  the  person  slept. 
—  Cast  thy  garment;  an  outer 
garment. 

9.  Wist ;  knew. 


—12.  18. 


THE   ACTS. 


455 


gate  that  leadeth  into  the 
city  ;  which  opened  to 
them  of  its  own  accord : 
and  they  went  out,  and 
passed  on  through  one 
street ;  and  straightway 
the  angel  departed  from 

11  him.  And  when  Peter 
was  come  to  himself,  he 
said,  Now  I  know  of  a 
truth,  that  the  Lord  hath 
sent  forth  his  angel  and 
delivered  me  out  of  the 
hand  of  Herod,  and  from 
all  the  expectation  of  the 

12  people  of  the  Jews.  And 
when  he  had  considered 
the  thing,  he  came  to  the 
house  of  Mary  the  mother 
of  John  whose  surname 
was  Mark  ;  where  many 
were    gathered    together 

13  and  were  praying.  And 
when  he  knocked  at  the 
door  of  the  gate,  a  maid 
came    to   answer,    named 

17.  James  ;  James  the  less,  the 
son  of  Alpheus. — Another  place. 
Some  other  retreat,  —  perhaps 
one  of  greater  retirement  and 
safety.  This  expression,  as  well 
as  the  precaution  of  the  damsel, 
(v.  13,)  indicates  the  state  of 
anxiety  and  fear  which  Herod's 
cruelty  produced,  at  this  time, 
among  all  the  disciples  in  Jeru- 
salem. Peter  is  mentioned  once 
after  this  time,  (Acts  15:  7,)  and 
then  he  finally  disappears  from 
the  sacred  history.  Henceforth, 
Paul  rises  to  a  higher  promi- 
nence, and  the  chief  interest  of 
the  narrative,  in  relation  to  the 
prosperity  and  extension  of  the 
church,  centres  in  him.  In  after 
ages,  the  metropolitan  bishops 
of  Rome,  having  gradually  come 
into  possession  of  vast  ecclesias- 


Rhoda.  And  when  she  14 
knew  Peter's  voice,  she 
opened  not  the  gate  for 
joy,  but  ran  in,  and  told 
that  Peter  stood  before 
the  gate.  And  they  said  15 
unto  her,  Thou  art  mad. 
But  she  confidently  af- 
firmed that  it  was  even 
so.  And  they  said,  It  is 
his  angel.  But  Peter  con- 16 
tinued  knocking :  and 
when  they  had  opened, 
they  saw  him,  and  were 
amazed.  But  he,  beck- 17 
oning  unto  them  with  the 
hand  to  hold  their  peace, 
declared  unto  them  how 
the  Lord  had  brought 
him  forth  out  of  the 
prison.  And  he  said, 
Tell  these  things  unto 
James,  and  to  the  breth- 
ren. And  he  departed, 
and  went  to  another 
place.     Now  as  soon  as  it  18 


tical  power,  the  rightfulness  of 
which  it  became  very  important 
to  defend,  found  traces  of  a 
tradition  that  Peter  went  to 
Rome,  and  was  the  first  of  the 
Christian  bishops  there;  and  the 
authority,  which  has  since  been 
wielded  by  the  long  line  of  Ro- 
man pontiffs,  they  profess  to 
hold  as  successors  of  Peter  in 
the  bishopric  of  Rome. — It  is 
perhaps  worthy  of  notice  that 
John  is  no  more  named,  after 
this,  in  the  sacred  history;  so 
that  these  three  distinguished 
disciples,  Peter,  James,  and 
John,  who  have  hitherto  been 
the  foremost  actors  in  the  scenes 
which  have  been  described,  and 
the  most  prominent  objects  of 
attention  and  interest  to  the 
reader,  now  disappear  together. 


456 


THE  ACTS. 


12.   18- 


was  day,  there  was  no 
small  stir  among  the  sol- 
diers, what   was  become 

19  of  Peter.  And  when 
Herod  had  sought  for 
him,  and  found  him  not, 
he  examined  the  guards, 
and  commanded  that  they 
should  be  '  put  to  death. 
And  he  went  down  from 
Judaea  to  Caesarea,  and 
tarried  there. 

20  Now  he  was  highly  dis- 
pleased with  them  of 
Tyre  and  Sid  on:  and 
they  came  with  one  ac- 
cord to  him,  and,  having 
made  Blastus  the  king' s 
chamberlain  their  friend, 
they  asked  for  peace,  be- 
cause their  country  was 
fed  from  the  king's  coun- 

21  try.  And  upon  a  set  day 
Herod  arrayed  himself 
in  royal  apparel,  and  sat 
on  the  2  throne,  and  made 
an    oration    unto    them. 


1  Gr.  led  away  to  death. 

2  Or,  judgement-seat 


20.  Now  he;  i.  e.,  Herod. — 
Their  country  icasfed,  &c.  Tyre 
and  Sidon  were  great  commer- 
cial cities  on  the  Mediterranean, 
and  dependent  for  their  pros- 
perity on  intercourse  with  the 
interior. 

23.  He  gave  not  God  the  glory  ; 
that  is,  lie  did  not  reject  these 
divine  honors. — Eaten  of  worms. 
This  expression  refers  to  a  very 
dreadful  and  painful  disease, 
with  which  Ilerodwas  suddenly 
attacked  ;  probably  the  modern 
Trichiniasis. 

25.  Their  ministration  ;  re- 
ferring to  the  commission  with 
which  they  had  been  intrusted. 


And  the  people  shouted,  22 
saying,  The  voice  of  a 
god,  and  not  of  a  man. 
And  immediately  an  an- 22 
gel  of  the  Lord  smote 
him,  because  he  gave  not 
God  the  glory  :  and  he 
was  eaten  of  worms,  and 
gave  up  the  ghost. 

But  the  word  of  God  24 
grew  and  multiplied. 

And  Barnabas  and  Saul  25 
returned  3from  Jerusa- 
lem, when  they  had  ful- 
filled their  ministration, 
taking  with  them  John 
whose  surname  was  Mark. 

Now  there  were  at  13 
Antioch,  in  the  church 
that  was  there,  prophets 
and  teachers,  Barnabas, 
and  Symeon  that  was 
called  Niger,  and  Lucius 
of  Cyrene,  and  Manaen 
the  foster-brother  of 
Herod  the  tetrarch,  and 
Saul.       And      as      they  2 

3  Many  ancient  authorities  read  to  Je- 
rusalem. 


as  recorded  Acts  11:  30. — John. 
See  v.  12.  He  was  the  author 
of  the  Gospel  of  Mark.    • 

CHAPTER  XIII. 

At  this  place  commences  the 
third  of  the  parts  into  which 
commentators  have  considered 
this  book  divisible,  viz.,  the 
narrative  of  the  personal  minis- 
try of  Paul.     (See  8:  1.) 

1.  Antioch.  This  city  was 
now,  for  some  time,  one  of  the 
chief  centres  of  influence  and 
communication  occupied  by  the 
Christians.  The  foster  brother  of 
lf<  rod  the  tetrarch;  brought  up 
with  him  from  infancy. 


13.  9. 


THE   ACTS. 


457 


ministered  to  the  Lord, 
and  fasted,  the  Holy 
Ghost  said,  Separate  me 
Barnabas  and  Saul  for 
the    work    whereunto     I 

3  have  called  them.  Then, 
when  they  had  fasted 
and  prayed  and  laid  their 
hands  on  them,  they  sent 
them  away. 

4  So  they,  being  sent 
forth  by  the  Holy  Gfhost, 
went  down  to  Seleucia  ; 
and    from     thence    they 

5  sailed  to  Cyprus.  And 
when  they  were  at  Sala- 
mis,  they  proclaimed  the 
word  of  Godwin  the  syna- 
gogues of  the  Jews  :  and 
they   had    also    John  as 

6  their      attendant.       And 

1  Gr.  Magus:  as  in  Matt.  ii.  1,  7,  16. 


2.  The  Holy  Ghost  said ;  per- 
haps by  some  extraordinary 
mode  of  communication  to  the 
church  in  general;  or  the  mean- 
ing maybe,  that  some  one  under 
the  influence  of  the  Holy  Spirit 
made  this  proposal. 

3.  Laid  their  hands  on  them; 
as  a  ceremony  of  consecration, 
not  to  the  work  of  the  ministry 
in  general,  but  to  this  special 
enterprise.  This  form,  connect- 
ed with  fasting  and  prayer,  was 
used  on  a  great  variety  of  occa- 
sions. 

4.  Seleucia ;  the  seaport  of 
Antioch,  on  the  Mediterranean, 
at  the  mouth  of  the  Orontes, 
Antioch  being  about  twenty 
miles  inland.  —  Cyprus.  This 
island  was  the  place  from  which 
Barnabas  originally  came.  (Acts 
4:  36.)  It  was  a  large  and  popu- 
lous island,  about  one  hundred 
and  seventy  miles  long  from 
Salamis  to  Paphos. 


when  they  had'  gone 
through  the  whole  island 
unto  Paphos,  they  found 
a  certain  Sorcerer,  a  false 
prophet,  a  Jew,  whose 
name  was  Bar-Jesus ; 
which  was  with  the  pro-  7 
consul,  Sergius  Paulus,  a 
man  of  understanding. 
The  same  called  unto  him 
Barnabas  and  Saul,  and 
sought  to  hear  the  word 
of  God.  But  Elymas  the  8 
'sorcerer  (for  so  is  his 
name  by  interpretation) 
withstood  them,  seeking 
to  turn  aside  the  pro- 
consul from  the  faith. 
But  Saul,  who  is  also  6 
called  Paul,  filled  with 
the  Holy  Ghost,  fastened 


5.  Their  attendant;  to  aid 
them  in  their  work.  This  was 
John  Mark,  mentioned  12:  12. 

6.  Bar-jesus ;  that  is,  the  son 
of  Jesus  or  Joshua.  The  prefix 
Bar  is  often  used  in  that  sense, 
as  in  Bar-jona,Bar-tholomeic,Bar- 
timeus. 

7.  The  proconsul;  a  Roman 
provincial  governor  appointed 
by  the  Senate. 

9.  Who  is  also  called  Paul. 
Paul  is  a  Latin  or  Roman  name, 
Saul  being  of  Hebrew  origin. 
This  new  name  is  henceforth 
always  used  in  the  sacred  his- 
tory, as  from  this  time  the  scene 
of  the  apostle's  labors  was  chief- 
ly in  Greek  and  Roman  com- 
munities. It  was  often  the  case 
that  native  Jews,  associating  ex- 
tensively with  these  foreign  na- 
tions, substituted  for  their  He- 
brew name  one  that  was  analog- 
gous  to  it,  or  derived  from  it, 
but  of  a  classical  form.     As  the 


458 


THE   ACTS. 


13.  9— 


10  his  eyes  on  him,  and  said, 
O  full  of  all  guile  and  all 
villany,  thou  son  of  the 
devil,  thou  enemy  of  all 
righteousness,  wilt  thou 
not  cease  to  pervert  the 
right  ways  of  the  Lord  \ 

n  And  now,  behold,  the 
hand  of  the  Lord  is  upon 
thee,  and  thou  shale  be 
blind,  not  seeing  the  sun 
'for  a  season.  And  im- 
mediately there  fell  on 
him  a  mist  and  a  dark- 
ness ;  and  he  went  about 
seeking  some  to  lead  him 

12 by  the  hand.  Then  the 
proconsul,  when  he  saw 
what  was  done,  believed, 
being  astonished  at  the 
teaching  of  the  Lord. 

13  Now  Paul  and  his  com- 
pany set  sail  from  Pa- 
phos,  and  came  to  Perga 
in  Pamphylia  :  and  John 
departed  from  them  and 
returned    to     Jerusalem. 

14  But  they, passing  through 

1  Or.  until 

2  Many  ancient  authorities  read  bare 


Greeks  and  Romans  were  far 
superior  to  the  Hebrews  in  cul- 
tivation, wealth,  refinement,  and 
power,  it  is  probable  that  such 
a  name  was  deemed  a  more 
honorable  appellation.  It  has 
been  supposed  that  there  might 
be  some  connection  between 
this  change  in  the  apostle's 
name  and  the  visit  to  Cyprus 
here  described  ;  as  the  proconsul 
of  Cyprus,  or  the  deputy,  as  he 
is  here  called,  bore  the  name  of 
Paidu8,  or  Paid,  —  the  name 
which  the  apostle  now  assumes. 
But  this  is  uncertain. 

10.   Full   of  all  guile  and   all 


from  Perga,  came  to 
Antioch  of  Pisidia ;  and 
they  went  into  the  syna- 
gogue on  the  sabbath  clay, 
and  sat  down.  And  after  15 
the  reading  of  the  law 
and  the  prophets  the 
rulers  of  the  synagogue 
sent  unto  them,  saying, 
Brethren,  if  ye  have  any 
word  of  exhortation  for 
the  people,  say  on.  And  16 
Paul  stood  .  up,  and 
beckoning  with  the  hand, 
said, 

Men  of  Israel,  and  ye 
that  fear  (rod,  hearken. 
The  God»of  this  people  17 
Israel  chose  our  fathers, 
and  exalted  the  people 
when  they  sojourned  in 
the  land  of  Egypt,  and 
with  a  high  arm  led  he 
them  forth  out  of  it,  And  18 
for  about  the  time  -of 
forty  years  '  suffered  he 
their  manners  in  the 
wilderness.      And    when  1 9 


he  them  a*  a  nursing-father  intht  wilder- 
ness.   See  Deut.  i.  31. 


villany  ;  deceit  and  reckless,  un- 
scrupulous wickedness. 

IB.  And  John — departed  from 
them  ;  discouraged,  perhaps,  by 
the  difficulties  and  dangers  of 
the  enterprise.  An  unhappy 
contention  arose  afterwards, 
from  this  circumstance,  between 
Barnabas  and  Paul.  (Acts  15: 
37-40.) 

14.  Antioch  of  Pisidia;  thus 
distinguished  from  Antioch  in 
Syria,  where  Paul  and  Barnabas 
had  been  commissioned  for  their 
work. 

1G.   Beckoning  ;  gesturing. 

19.   The  reading  here  is  quite 


-13.  31. 


THE  ACTS. 


459 


he  had  destroyed  seven 
nations  in  the  land  of 
Canaan,  he  gave  them 
their  land  for  an  inheri- 
tance, for  about  fourhun- 

20  dred  and  fifty  years  :  and 
after  these  things  he  gave 
them  judges  until  Samuel 

21  the  prophet.  And  after- 
ward they  asked  for  a 
king :  and  God  gave  un- 
to them  Saul  the  son  of 
Kish,  a  man  of  the  tribe 
of  Benjamin,  for  the 
space     of      forty    years.. 

22  And  when  he  had  re- 
moved him,  he  raised  up 
David  to  be  their  king  ; 
to  whom  also  he  bare 
witness,"  and  said,  I  have 
found  David  the  son  of 
Jesse,  a  man  after  my 
heart,    who   shall  do  all 

23 my 'will.  Of  this  man's 
seed  hath  Grod  according 
to  promise  brought  unto 
Israel  a   Saviour,  Jesus  ; 

24  when  John  had  first 
preached  "before  his  com- 
ing the  baptism  of  re- 
pentance to  all  the  peo- 

25  pie  of  Israel.  And  as 
John  was  fulfilling  his 
course,    he    said,    What 

1  Gr.  wills. 


different  from  that  of  the  Old 
Version.  Thcr:  is  considerable 
difference  in  Che  manuscripts, 
and  the  scholars  do  not  agree 
respecting  cither  tho  reading  or 
its  interpretation ;  but  the  differ- 
ence is  purely  chronological. 
The  discrepancy,  if  one  exists, 
between  Paul's  address  here  and 


suppose  ye  that  I  am  ?    I 
am  not  he.     But  behold, 
there   cometh    one    after 
me,  the   shoes   of  whose 
feet   I  am  not  worthy  to 
unloose.     Brethren,  chil-26 
dren  of  the  stock  of  Abra- 
ham,   and    those    among 
you  that  fear  God,  to  us 
is  the  word  of  this  salva- 
tion sent  forth.     For  they  27 
that  dwell  in  Jerusalem, 
and  their  rulers,  because 
they  knew  him   not,  nor 
the  voices  of  the  prophets 
which  are  read  every  sab- 
bath,   fulfilled    them    by 
condemning    him.     And  28 
though    they    found    no 
cause   of  death  in  him, 
yet  asked  they  of  Pilate 
that  he  should  be  slain. 
And  when  they  had  f  ul-  29 
filled  all  things  that  were 
written  of  him,  they  took 
him  down  from  the  tree, 
and  laid  him  in  a  tomb. 
But  Grod  raised  him  from  30 
the  dead :    and    he   was  31 
seen    for   many  days    of 
them  that  came  up  with 
him  from  Gfalilee  to  Jeru- 
salem, who  are  now  his 
witnesses  unto  the  peo- 

2  Gr.  before  the  face  of  Ms  entering  in 


the  Old  Testament  narrative,  it 
not  important. 

23.  Seed;  posterity. 

24.  John  ;  John  the  Baptist.     \ 

25.  Mark  1 :  7. 

27.  Know — not — the  voices  ;  un- 
derstood not  the  words,  &c. 
29.  The  tree  ;  the  cross. 


460 


THE    ACTS. 


13.  31 


82  pie.  And  we  bring  yon 
good  tidings  of  the  pro- 
mise  made  unto  the  fa- 

33  thers,  how  that  God  hath 
fulfilled  the  same  unto 
our  children,  in  that  he 
raised  up  Jesus  ;  as  also 
it  is  written  in  the  second 
psalm,  Thou  art  my  Son, 
this  day  have  I  begotten 

34  thee.  And  as  concerning 
that  he  raised  him  up 
from  the  dead,  now  no 
more  to  return  to  corrup- 
tion, he  hath  spoken  on 
this  wise,  I  will  give  you 
the  hoi y  and   sure   bless- 

35  ings  of  David.  Because 
he  saith  also  in  another 
psalm,  Thou  wilt  not 
give  thy  Holy  One  to  see 

36  corruption.  For  David, 
after  he  had  '  in  his  own 
generation  served  the 
counsel  of  God,  fell  on 
sleep,  and  was  laid  unto 
his  fathers,  and  saw  cor- 

*7ruption:  but  he  wThom 
God  raised    up    saw    no 

38  corruption .  Be  it  known 
unto  you  therefore,  bre- 
thren, that  through  this 
man  is  proclaimed  unto 

1  Or,  served  his  own  generation  by  the 
counsel  of  God,  fell  on   deep    Or,  served 


34.  No  more  to  return,  &c. ; 
his  case  being  thus  distinguished 
from  that  of  all  other  individ- 
uals who  had  been  raised  from 
the  dead. — Sure  Nessirigs  ;  bless- 
ings made  sure  to  him  by  the 
divine  promise. 

35-37.  Peter  argued  in  a  simi- 
lar manner  from  this  passage, 
Acts  2;  22-36. 


you  remission  of  sins : 
and  by  him  every  one  39 
that  beiieveth  is  justified 
from  all  things,  from 
which  ye  could  not  be 
justified  by  the  law  of 
Moses.  Beware  there-  40 
fore,  lest  that  come  upon 
you,  which  is  spoken  in 
the  prophets ; 

Behold,  ye  despisers,  41 

and     wonder,      and 

2  perish  ; 
For  I  work  a  work  in 

your  days, 
A  work  which  ye  shall 

in  no  wise  believe,  if 

one  declare    it    unto 

you. 
And  as  they  went  out,  42 
they  besought  that  these 
words  might  be   spoken 
to    them    the  next    sab- 
bath.      Now     when    the 43 
synagogue    broke     up, 
many  of  the  Jews  and  of 
the      devout     proselytes 
followed  Paul  and  Barna- 
bas :    who,    speaking    to 
them,  urged  them  to  con- 
tinue in  the  grace  of  God. 

And  the  next  sabbath  44 
almost  the  whole  city  was 

his  own  generation,  fell  on  sleep  by  the 
counsel  of  God 
2  Or,  vanish  away 


36.  The  marginal  reading  is 
that  of  the  Old  Version.  The 
meaning  given  by  the  New  Ver- 
sion is,  that  David  lived  and 
accomplished  God's  will  only  in 
his  own  generation,  and  then 
died;  so  that  his  utterance  in 
Ps.  16  must  be  regarded  as 
prophetic. 

41.  Ilab.  1 :  5. 


-14.  3. 


THE  ACTS. 


461 


gathered  together  to  hear 

45  the  word  of  'God.  But 
when  the  Jews  saw  the 
multitudes,  they  were 
rilled  with  jealousy,  and 
contradicted  the  things 
which  were  spoken  by 
Paul,  and    "blasphemed. 

46  And  Paul  and  Barnabas 
spake  out  boldly,  and 
said,  It  was  necessary 
that  the  word  of  God 
should  first  be  spoken  to 
you.  Seeing  ye  thrust  it 
from  you,  and  judge 
yourselves  unworthy  of 
eternal  life,  lo,  we  turn  to 

47  the  Gentiles.  For  so  hath 
the  Lord  commanded  us, 
saying, 

I  have  set  thee  for  a 
light  of  the  Gentiles, 

That  thou  shouldest 
be  for  salvation  unto 
the  uttermost  part  of 
the  earth. 

48  And  as  the  Gentiles  heard 
this,  they  were  glad,  and 
glorified  the  word  of 
2God :  and  as  many  as 
were  ordained  to  eternal 


1  Many  ancient  authorities    read    the 
Lord. 


48.  As  many  as  were  ordained; 
that  is,  in  the  counsels  of  God. 
The  great  principle  which  Jesus 
himself  announced  in  his  mem- 
orable words,  "Ye  have  not 
chosen  me,  but  I  have  chosen 
you,"  viz.,  that  the  human  heart 
is  acted  upon,  in  experiencing 
the  great  spiritual  change,  is 
here  distinctly  recognized  again. 
Whatever  philosophical  difficul- 
ties may  attend  it,  we  cannot 
deny  that  it  is  part  of  the  gospel. 


life  believed.      And    the  49 
word    of  the    Lord    was 
spread  abroad    through- 
out  all  the  region.     But  50 
the  Jews  nrged    on    the 
devout  women  of  honour- 
able estate,  and  the  chief 
men    of    the    city,    and 
stirred  up  a  persecution 
against  Paul  and  Barna- 
bas, and  cast  them  out  of 
their  borders.     But  they  51 
shook  off  the  dust  of  their 
feet    against    them,    and 
came  unto  Iconium.  And  52 
the   disciples  were  rilled 
with    joy    and    with  the 
Holy  Ghost, 

And  it  came  to  pass  in  14 
Iconium,  that  they  entered 
together  into  the  syna- 
gogue of  the  Jews,  and 
so  spake,  that  a  great 
multitude  both  of  Jews 
and  of  Greeks  believed. 
But  the  Jews  that  were  2 
disobedient  stirred  up 
the  souls  of  the  Gentiles, 
and  made  them  evil 
affected  against  the  bre- 
thren.    Long  time  there-  3 

2  Or,  railed 


Besides  the  frequent  occurrence 
of  such  incidental  allusions  as 
these,  the  truth  is  repeatedly 
laid  down  in  the  most  direct 
and  strongest  manner,  as  in  Rom. 
9:     Eph.  2:1-10. 

50.  The  devout  women  of  hon- 
ourable estate;  not  honourable 
women.  Honourable  refers  to 
their  social  position,  not  to  their 
character. 

CHAPTER  XIV. 

3.  Boldly  in  the  Lord;  through 


462 


THE  ACTS. 


14.   3- 


fore  they  tarried  there 
speaking  boldly  in  the 
Lord,  which  bare  witness 
unto  the  word  of  his 
grace,  granting  signs  and 
wonders  to  be  done  by 
1  their  hands.  But  the 
multitude  of  the  city  was 
divided ;  and  part  held 
with  the  Jews,  and  part 

5  with  the  apostles.  And 
when  there  was  made  an 
onset  both  of  the  Gentiles 
and  of  the  Jews  with 
their  rulers,  to  entreat 
them  shamefully,  and  to 

6  stone  them,  they  became 
aware  of  it,  and  fled  unto 
the  cities  of  Lycaonia, 
Lystra  and  Derbe,  and 
the  region  round  about: 

7  and  there  they  preached 
the  gospel. 

8  And  at  Lystra  there  sat 
a  certain  man,  impotent  in 
his  feet,  a  cripple  from 
his  mothers  womb,  who 

9  never  had  walked.  The 
same  heard  Paul  speak- 
ing: who,  fastening  his 
eyes  upon  him,  and  seeing 
that  he  had  faith  to  be 

l  Or,  saved 
i>  Gr.  Zeus. 


confidence  in  the  Lord. — Bare 
witness;  by  enabling  them  to 
perform  miracles. 

5.  An  onset;  that  is,  a  plan 
arranged  for  an  onset  or  as- 
sault. 

11.  In  the  8]->eech  of  Lycaonia  ; 
which,  it  appears,  Paul  did  not 
understand;  so  that  he  was  not 
aware  of  their  design  until  they 

bad.      in      nart      rnrriprl      if     infn 


effect. 


in    part,    carried    it   into 


'made  whole,  said  withio 
a  loud  voice,  Stand  up- 
right on  thy  feet.  And 
he  leaped  up  and  walked. 
And  when  the  multitudes  ll 
saw  what  Paul  had  done, 
they  lifted  up  their  voice, 
saying  in  the  speech  of 
Lycaonia,  The  gods  are 
come  down  to  us  in  the 
likeness  of  men.  And  12 
they  called  Barnabas, 
'Jupiter ;  and  Paul,  'Mer- 
cury, because  he  was  the 
chief  speaker.  And  the  13 
priest  of  a  Jupiter  whose 
temple  was  before  the  city, 
brought  oxen  and  gar- 
lands unto  the  gates,  and 
would  have  done  sacrifice 
with  the  multitudes.  But  14 
when  the  apostles,  Bar- 
nabas and  Paul,  heard  of 
it,  they  rent  their 
garments,  and  sprang 
forth  among  the  multi- 
tude, crying  out  and  15 
saying,  Sirs,  wrhy  do  ye 
these  things  ?  We  also 
are  men  of  like  4  passions 
with  you,  and  bring  you 
good     tidings,     that     ye 


3  Or.  Hermes. 

4  Or,  nature 


12.  Jupiter — Mercury  ;  promi- 
nent deities  worshipped  in  those 
times.  Jupiter  was  the  supreme 
god,  and  Mercury  the  god  of 
eloquence, — the  attendant  and 
messenger  of  Jupiter. 

13.  Gates  ;  the  gates  or  doors 
of  the  building  in  which  the 
apostles  then  were. 

15.  From  these  rain  things; 
i.  e.,  from  these  vain  and  pro- 
fitless gods. 


—14.  22. 


THE  ACTS. 


403 


should  turn  from  these 
vain  things  unto  the 
living  God,  who  made  the 
heaven  and  the  earth  and 
the  sea,  and  all  that  in 
16 them  is:  who  in  the 
generations  gone  by 
suffered  all  the  nations  to 
walk  in  their  own  ways. 

17  And  yet  he  left  not  him- 
self without  witness,  in 
that  he  did  good,  and 
gave  you  from  heaven 
rains  and  fruitful  seasons, 
filling   your  hearts  with 

18  food  and  gladness.  And 
with  these  sayings  scarce 
restrained  they  the  multi- 
tudes from  doing  sacrifice 
unto  them. 

16,  17.  That  is,  he  left  them 
to  themselves,  without  any  spe- 
cial revelation ;  while  yet  there 
was  sufficient  evidence  of  his 
existence  and  character,  in  the 
visible  creation,  if  they  had 
been  disposed  to  be  guided  by 
it. 

19.  Having  persuaded  the  multi- 
tudes ;  not  necessarily  the  same 
individuals  as  those  who  had 
been  ready  to  regard  the  apostles 
as  gods.  It  is  very  probable  that 
there  was  a  suppressed  and  secret 
hostility  before,  which  the  influ- 
ence of  these  Jews  concentrated 
and  strengthened,  and  brought 
out  into  action,  while  the  others 
withdrew.  And  generally,  in 
fact,  the  fluctuations  of  the 
popular  will,  so  proverbial  for 
their  frequency  and  suddenness, 
arise  not  from  reversals  of  opin- 
ion in  the  same  parties,  but 
from  alternations  of  ascendancy, 
in  respect  to  opposite  and  con- 
tending ones.  In  our  Saviour's 
case,  for  example,  when  the 
populace    shouted    "Hosanna" 


But  there  came  Jews  19 
thither  from  Antioch  and 
Iconium  :  and  having  per- 
suaded the  multitudes, 
they  stoned  Paul,  and 
dragged  him  out  of  the 
city,  supposing  that  he 
was  dead.  But  as  the  20 
disciples  stood  ro  u  n  d 
about  him,  he  rose  up, 
and  entered  into  the  city  ; 
and  on  the  morrow  he 
went  forth  with  Barnabas 
to  Derbe.  And  when  they  21 
had  preached  the  gospel 
to  that  city,  and  had 
made  many  disciples, 
they  returned  to  Lystra, 
and  to  Iconium,  and  to 
Antioch,    confirming    the  22 


on  one  day,  and  l{  Crucify  him" 
on  another,  we  are  not  necessa- 
rily to  suppose  that  the  same 
individuals  were  changed  from 
friends  to  enemies,  but  only  that 
friends  were  predominant  while 
he  was  entering  Jerusalem  in 
triumph,  and  enemies  when  he 
was  brought  in  as  a  criminal. 
Very  slight  circumstances  are 
sometimes  sufficient,  in  such 
cases,  to  turn  the  scale, — to 
throw  one  party,  hitherto  promi- 
nent, into  discouragement  and 
inaction,  and  to  bring  up  an- 
other, hitherto  overawed  and 
restrained,  to  ascendency  and 
power. 

21.  Had  made  many  disciples; 
not  merely  had  taught  many. 
The  original  implies  that  many, 
under  their  teaching,  became 
disciples  of  Christ. — Lystra,  etc. ; 
the  very  cities  from  which  they 
had  just  been  expelled. 

22.  Through  many  tribulations  ; 
referring  to  the  exposure  and 
suffering  which  they  had  just 
been  called  to  endure, 


464 


THE   ACTS. 


14.  22— 


souls  of  the  disciples,  ex- 
horting them  to  continue 
in  the  faith,  and  that 
through  many  tribula- 
tions we  must  enter  into 

23  the  kingdom  of  God.  And 
when  they  had  appointed 
for  them  elders  in  every 
church,  and  had  prayed 
with  fasting,  they  com- 
mended them  to  the 
Lord,  on  whom  they  had 

24  believed.  And  they  pass- 
ed through  Pisiclia,   and 

25  came  to  Pamphylia.  And 
when  they  had  spoken 
the  word  in  Perga,  they 
went    down    to  Attalia ; 

26  and  thence  they  sailed  to 
Antioch,  from  whence 
they  had  been  committed 
to  the  grace  of  God  for 
the  work  which  they  had 

27  fulfilled.    And  when  they 


23.  Appointed  for  them  elders; 
instituted  officers  with  such 
duties  and  powers  as  the  circum- 
stances here  required.  There 
is  nothing  here  to  indicate  how 
these  elders  were  selected ; 
whether  this  selection  was  made, 
in  the  first  instance,  by  the 
apostles,  or  ratified  by  them 
after  a  selection  by  the  churches, 
or  whether  the  selection  was 
made  by  the  apostles  and  the 
churches  working  together,  is 
not  indicated.  There  has  been 
a  great  deal  of  discussion,  be- 
tween different  branches  of  the 
modern  church,  on  the  question 
whether  religious  teachers  ought 
to  be  elected  by  the  church,  or 
nppointed  by  superior  ecclesias- 
tical officers.  If  it  had  been 
intended  that  either  practice 
should  be  considered  an  essential 


were  come,  and  had  gath- 
ered the  church  together, 
they  rehearsed  all  things 
that  God  had  done  with 
them,  and  how  that  he 
had  opened  a  door  of 
faith  unto  the  Gentiles. 
And  they  tarried  no  little  28 
time  with   the  disciples. 

And  certain  men  came  15 
down  from  Judaea  and 
taught  the  brethren,  say- 
ing,  Except  ye  be  cir- 
cumcised after  the  cus- 
tom of  Moses,  ye  cannot 
be  saved.  And  when  Paul  2 
and  Barnabas  had  no 
small  dissension  and 
questioning  with  them, 
the  bretJtren  appointed 
that  Paul  and  Barnabas, 
and  certain  other  of  them, 
should  go  up  to  Jeru- 
salem unto   the  apostles 


feature  in  the  future  administra- 
tion of  the  church,  the  mode  in 
this,  and  in  other  similar  cases, 
would  have  been  more  distinctly 
specified. 

26.  From  whence  they  had  been 
committed,  &c. ;  as  related  Acts 
13:1-4. 

CHAPTER  XV. 

1.  Came  down  from  Judcrn  > 
to  Antioch. — Except  ye  b*  cir- 
cumcised ;  referring  to  the  Gen- 
tile converts.  Their  meaning 
was,  that  they  must  become 
Jews  as  well  as  Christians,  and 
conform  to  the  Mosaic  institu- 
tions.- They  regarded  Chris- 
tianity as  only  the  end  and  con- 
summation of  Judaism,  —  the 
exclusive  inheritance  of  those 
who  had  been,  or  who  were 
willing  to  become,  a  part  of  the 
great  family  of  Abraham. 


—15,  10. 


THE  ACTS. 


465 


and     elders    about    this 

3  question.  They  therefore, 
being  brought  on  their 
way  by  the  church,  pass- 
ed through  both  Phoenicia 
and  Samaria,  declaring 
the  conversion  of  the 
Gentiles:  and  they  caused 
great    joy  unto    all    the 

4  brethren.  And  when  they 
were  come  to  Jerusalem, 
they  were  received  of  the 
church  and  the  apostles 
and  the  elders,  and  they 
rehearsed  all  things  that 
God  had  done  with  them. 

5  But  there  rose  up  certain 
of  the  sect  of  the  Phari- 
sees who  believed,  saying, 
It  is  needful  to  circum- 
cise them,  and  to  charge 
them  to  keep  the  law  of 
Moses. 

6  And  the  apostles  and 
the  elders  were  gathered 

1  Gr.  from  early  days. 


3.  Phoenicia  and  Samaria; 
provinces  which  will  be  seen  by 
the  map  to  be  intermediate 
between  Antioch  and  Jerusa- 
lem. 

5.  Them ;  the  Gentile  con- 
verts. 

6.  The  elders;  the  leading 
and  influential  men.  That  the 
assembly  was  numerous,  is 
shown  by  allusions  in  v.  12,  22, 
and  23.  Perhaps  these  expres- 
sions, especially  that  in  v.  23, 
where  the  brethren  particularly 
are  mentioned,  imply  that  the 
disciples  generally  were  con- 
vened; as  there  is  no  evidence 
that  the  body  of  believers  was 
very  large  at  this  time  in  Jeru- 
salem, for  a  very  considerable 
proportion  of  the  early  converts 


together    to    consider  of 
this  matter.     And  when  7 
there    had    been    much 
questioning,    Peter    rose 
up,  and  said. unto  them, 

Brethren,  ye  know  how 
that  'a  good  while  ago 
God  made  choice  among 
you,  that  by  my  mouth 
the  Gentiles  should  hear 
the  word  of  the  gospel, 
and  believe.  And  God,  8 
which  knoweth  the  heart, 
bare  them  witness,  giving 
them  the  Holy  Ghost, 
even  as  he  did  unto  us ; 
and  he  made  no  dis-9 
tinction  between  us  and 
them,  cleansing  their 
hearts  by  faith.  Now  10 
therefore  why  tempt  ye 
God,  that  ye  should  put 
a  yoke  upon  the  neck  of 
t  h  e  disciples,  which 
neither  our  fathers  nor  we 


were  residents  of  other  places; 
and  of  those  who  belonged  to 
the  city,  the  persecution  had 
driven  many  away.  The  account, 
however,  leaves  the  constitution 
of  the  council  uncertain,  and 
has  led,  consequently,  to  eager 
discussion  between  those  advo- 
cates of  the  different  systems  of 
ecclesiastical  polity,  who  feel 
bound  to  discover  models  in  the 
Acts  for  the  institutions  and 
customs  which  they  find  pre- 
vailing in  their  respective  com- 
munions. 

7.  God  made  choice,  &c. ;  re- 
ferring to  the  circumstances  re- 
lated in  Acts  10. 

9.  Faith  ;  that  is,  simply  by 
faith  in  Christ,  without  requiring 
of  them  obedience  to  the  cer%* 
monial  law, 


466 


THE  ACTS. 


15.  lo- 


11 were  able  to  bear?  But 
we  believe  that  we  shall 
be  saved  through  the 
grace  of  the  Lord  Jesus, 
iu  like  manner  as  they. 

12  And  all  the  multitude 
kept  silence;  and  they 
hearkened  unto  Barnabas 
and  Paul  rehearsing  what 
signs  and  wonders  God 
had  wrought  among  the 

13  Gentiles  by  them.  And 
after  they  had  held  their 
peace,  James  answered, 
saying, 

Brethren,  hearken  un- 

14  to  me :  Symeon  hath  re- 
hearsed how  first  God  did 
visit  the  Gentiles,  to  take 
out  of  them  a  people  for 

15  his  name.  And  to  this 
agree  the  words  of  the 
prophets;  as  it  is  written, 

10       After   these   things  I 

will  return, 

And  I  will  build  again 

the    tabernacle    o  f 

David,  which  is  fallen ; 

1  Or.  who  doeth  these   things   which 
were  knotvn 


11.  Through  the  grace,  &c.  ; 
and  not  by  our  Jewish  ceremo- 
nies. 

13.  Jam  en ;  James  the  less, 
— James  the  brother  of  John 
having  been  slain.      (12:  1,2.) 

14.  Symeon;  Peter. 

18.  The  difference  between 
Hie  Old  Version  and  the  New  at 
this  point  is  due  to  a  difference 
of  manuscripts.  The  variations 
are  not  material. 

20.  That  is,  while  they  were 
held  excused  from  positive  acts 
of  conformity  with  the  Jewish 
ceremonial  law,  they  were  bound 


And  I  will  build  again 

the  ruins  thereof, 
And  I  will  set  it  up : 
That    the    residue   of  17 
men  may  seek  after 
the  Lord, 
And  all  the  Gentiles, 
upon  whom  my  name 
is  called, 

Saith  the  Lord,  'who 
maketh  these  things 
known  from  the  be- 18 
ginning  of  the  world. 
Wherefore  my  judgement  19 
is,    that   Ave    trouble   not 
them  which  from  among 
the  Gentiles  turn  to  God ; 
but  that  we  a  write  unto  20 
them,   that  they  abstain 
from    the    pollutions    of 
idols,   and   from  fornica- 
tion,   and   from   what  is 
strangled,  and  from  blood. 
For  Moses  from  genera- 21 
tions  of  old  hath  in  every 
city    them    that    preach 
him, being  read  in  the  syn- 
agogues every  sabbath. 

2  Or,  enjoin  them 


to  abstain  from  all  those  prac- 
tices of  paganism,  which  were 
either  immoral  in  themselves,  or 
were  held,  in  peculiar  abhorrence 
by  Jews.  Thus  the  Jews  were 
not  to  impose  the  burdens  of 
their  ceremonial  law  upon  the 
Gentile  converts,  nor  were  the 
Gentile  converts  to  do  any  thing 
which  should  countenance  idol- 
atry, or  shock  the  feelings  of 
their  Jewish  brethren. 

21.  The  meaning  seems  to  be, 
4 'As  a  Christian  church,  we 
neither  enjoin  nor  condemn 
Judaism.       We    leave    it   to   its 


—15.  29. 


THE  ACTS. 


467 


22  Then  it  seemed  good  to 
the  apostles  and  the 
elders,  with  the  whole 
church,  to  choose  men 
out  of  their  company,  and 
send  them  to  Antioch 
with  Paul  and  Barnabas  ; 
namely,  Judas  called 
Barsabbas,  a  n  d  Silas, 
chief    men    among    the 

23  brethren :  and  they  wrote 
thus  by  them,  The  apos- 
tles and  the  elder  brethren 
unto  the  brethren  which 
are  of  the  Gentiles  in 
Antioch  and    Syria  and 

24  Cilicia,  greeting  :  Foras- 
much as  we  have  heard 
that  certain  *  which  went 
out  from  us  have  troubled 
you  with  words,  sub- 
verting your  souls ;  to 
whom  we  gave  no  com- 

1  Some  ancient  authorities  omit  which 

own   established   means    of   de- 
fence and  dissemination." 

23.  The  apostles,  and  the  elder 
brethren.  There  is  no  more  re- 
markable trait  in  the  character 
of  the  apostles  than  the  scrupu- 
lousness with  which  they  refrain 
from  the  assumption  of  eccle- 
siastical authority  over  the 
church.  Men  were  never  placed 
in  circumstances  more  favorable 
for  forming,  or  for  the  means  of 
executing,  ambitious  designs. 
Notwithstanding  the  high  per- 
sonal influence  which  they  must 
necessarily  have  possessed,  they 
are  always  very  slow  to  assume 
the  exercise  of  any  great  official 
authority.  They  call  meetings 
for  consultation;  they  suggest; 
they  propose ;  but  it  is  the  whole 
body  of  disciples  that  decide 
and    act.     (Acts  1;   15,   21,    22, 


mandment ;     it     seemed  25 
good     unto     us,     having 
come   to   one   accord,    to 
choose  out  men  and  send 
them  unto  you  with  our 
beloved     Barnabas     and  ' 
Paul,     men     that     have2G 
hazarded   their  lives  for 
the    name   of    our    Lord 
Jesus  Christ.     We  have  27 
sent  therefore  Judas  and 
Silas,  who  themselves  also 
shall   tell  you  the  same 
things  by  word  of  mouth. 
For  it  seemed  good  to  the  28 
Holy  Ghost,  and  to  us,  to 
lay  upon  you  no  greater 
burden    than   these   nec- 
essary   things  ;     that   ye  20 
abstain    from    things 
sacrificed    to    idols,    and 
from    blood,     and     from 
things      strangled,      and 

went  out. 


23.  6:  2,  3.)  In  the  remark- 
able case  here  recorded,  they  do 
not  assume  that  they  are  to  de- 
cide the  question.  They  call  a 
meeting  ;  they  consult  ;  they 
argue;  they  state  facts ;  and  they 
admit  of  counter  arguments  and 
statements,  and  then  the  deci- 
sion, when  it  is  made,  goes  forth 
in  the  name  of  the  apostles,  and 
elder  brethren. — The  change  from 
the  Old  Version,  which  read,  the 
apostles,  and  the  elders,  and  the 
brethren,  is  suggestive,  because 
it  indicates  even  less  ecclesiasti- 
cal authority  in  this  Council 
than  was  indicated  in  the  read- 
ing of  the  Old  Version. 

24.  Certain  which  went  out 
from  us ;  as  is  related  v.  1. 

28.  To  the  Holy  Ghost,  and  to 
us  ;  to  us  under  the  guidance  of 
the  Holy  Ghost. 


468 


THE  ACTS. 


15.  29- 


from  fornication ;  from 
which  if  ye  keep  your- 
selves, it  shall  be  well 
with  you.    Fare  ye  well. 

30  So  they,  when  they 
were  dismissed,  came 
down  to  Antioch;  and 
having  gathered  the  mul- 
titude together,  they  de- 

31  livered  the  epistle.  And 
when  they  had  read  it, 
they  rejoiced  for  the  Jcon- 

32  solation.  And  Judas  and 
Silas,  being  themselves 
also  prophets,  'exhorted 

1  Or,  exhortation 

2  Or,  comforted 


31.  The  narrative  contained  in 
the  preceding  verses  of  this 
chapter,  has  been  the  subject  of 
a  great  deal  of  discussion,  this 
council  being  claimed  by  the  ad- 
vocates of  various  systems  of 
ecclesiastical  polity,  as  the  orig- 
inal model  of  the  institutions 
•which  they  respectively  defend; 
the  arguments  on  all  sides  being 
built  on  inferences  drawn  from 
the  few  and  doubtful  intima- 
tions given  in  the  account, — 
and,  where  these  fail,  on  imagi- 
nation and  conjecture.  If  it 
had  been  intended  as  a  model, 
it  is  impossible  to  doubt  that  its 
constitution  and  rules  of  pro- 
cedure -would  have  been  more 
definitely  detailed.  He  who 
reads  the  narrative  without  a 
point  to  carry,  will  see  in  it  only 
an  informal  and  an  unpremedi- 
tated meeting  for  consultation, 
arising  out  of  a  peculiar  and 
unique  emergency,  —  without 
any  idea,  on  the  part  of  the 
actors,  that  they  were  establish- 
ing any  precedent  either  for 
themselves  or  for  others;  far  less 
that  they  were  founding  a  sys- 
tem to  extend   over  all  the  na- 


the  brethren  with  many 
words,  and  confirmed 
them.  And  after  they  33 
had  spent  some  time 
there,  they  were  dis- 
missed in  peace  from  the 
brethren  unto  those  that 
had  sent  them  forth.3 
But  Paul  and  Barnabas  35 
tarried  in  Antioch,  teach- 
ing and  preaching  the 
word  of  the  Lord,  with 
many  others  also. 

And    after  some   days  36 
Paul  said  unto  Barnabas, 

3  Some  ancient  authorities  insert,  with 
variations,  ver.  34  But  it  seemed  good 
unto  Silas  to  abide  there. 


tions  of  Christendom,  and  to 
endure  for  all  periods  of  time. 
It  seems  to  have  been  simply  a 
consultation,  conforming,  in  its 
arrangements,  to  the  situation 
of  the  parties  interested,  and  to 
the  nature  of  the  emergency 
which  called  it  forth.  The 
apostles  laid  down  no  definite 
system  of  ecclesiastical  organiza- 
tion, but  adapted  measures  to 
emergencies,  and  instituted  such 
forms  of  organization  as  were 
suited  to  their  circumstances, 
and  to  the  ideas  of  their  age. 
The  successive  generations  of 
Christians,  in  all  branches  of 
the  church,  have  followed  the 
apostolical  example  in  this  re- 
spect; and  though,  in  theory, 
some  profess  to  follow  closely 
the  original  models,  in  practice, 
all  agree  in  modifying  their 
forms  as  required  by  the  various 
exigencies  of  nations,  and  by 
the  changes  resulting  from  the 
lapse  of  time. 

32.  Prophets;  preachers. 

33.  The  marginal  reading  is 
added  here  in  the  Old  Version, 
on  the  authority  of  some  ancient 
manuscripts. 


—16.  5. 


THE  ACTS. 


469 


Let  us  return  now  and 
visit  the  brethren  in  every 
city  wherein  we  proclaim- 
ed the  word  of  the  Lord, 
and  see  how   they  fare. 

37  And  Barnabas  was  mind- 
ed to  take  with  them 
John  also,  who  was  called 

38  Mark.  But  Paul  thought 
not  good  to  take  with 
them  him  who  withdrew 
from  them  from  Pam- 
phylia,  and  went  not  with 

39  them  to  the  work.  And 
there  arose  a  sharp  con- 
tention, so  that  they  part- 
ed asunder  one  from  the 
other,  and  Barnabas  took 
Mark  with  him,  and  sail- 
ed   away  unto    Cyprus ; 

40  but  Paul  chose  Kilas,  and 
went  forth,  being  com- 
mended by  the  brethren 
to  the  grace  of  the  Lord. 

41  And  he  went  through 
Syria  and  Cilicia,  con- 
firming the  churches. 

16     And  he  came  also    to 


38.  And  went  not  with  them  ; 
as  related  Acts  13:  13. 

39.  A  sharp  contention.  The 
historian  leaves  us  uninformed 
in  regard  to  the  merits  of  this 
controversy.  It  is  uncertain 
whether  Paul  was  unreasonable 
or  Mark  unfaithful.  Paul  was 
afterwards  reconciled  to  Mark, 
and  sent  for  him  to  come  to 
Rome.  (2  Tim.  4:11.)  The  dis- 
position of  Barnabas  to  judge 
more  leniently  than  Paul,  in  this 
case,  may  have  arisen  from  the 
fact  that  Mark  was  his  relative. 
(Col.  4 :  10.) 

40.  Silas;  one  of  those  who 
had  been  sent  from  Jerusalem 


Derbe  and  to  Lystra :  and 
behold,  a  certain  disciple 
was  there,  named 
Timothy,  the  son  of  a 
Jewess  which  believed  ; 
but  his  father  was  a 
Greek.  The  same  was  2 
well  reported  of  by  the 
brethren  that  were  at 
Lystra  and  Iconium.  Him  3 
would  Paul  have  to  go 
forth  with  him  ;  and  he 
took  and  circumcised  him 
because  of  the  Jews  that 
were  in  those  parts :  for 
they  all  knew  that  his 
father  was  a  Greek.  And 4 
as  they  went  on  their 
way  through  the  cities, 
they  delivered  them  the 
decrees  for  to  keep,  which 
had  been  ordained  of  the 
apostles  and  elders  that 
were  at  Jerusalem.  So  5 
the  churches  were 
strengthened  in  the  faith, 
and  increased  in  number 
daily. 


with  the  letter,    (v.  27.) 

CHAPTER  X VI. 

1.  Derbe  and  to  Lystra.  He  had 
visited  these  cities  before,  and 
been  exposed  to  great  danger 
through  the  hostility  of  the 
Jews. 

3.  And  circumcised  him.  Al- 
though a  Gentile  convert  was 
under  no  obligation  to  submit  to 
this  rite,  still  he  was  at  liberty 
to  do  so,  if  he  judged  it  expe- 
dient on  any  account. 

4.  Decrees ;  relating  to  the 
duties  of  Gentile  converts,  as 
expressed  in  the  letter  contained 
in  the  last  chapter.  ,  - 


470 


THE  ACTS. 


16.  6— 


6  And  they  went  through 
the  region  of  Phrygia 
and  Galatia,  having 
been  forbidden  of  the 
Holy    Ghost     to     speak 

7  the  word  in  Asia ;  and 
when  they  were  come 
over  against  Mysia,  they 
assayed  to  go  into  Bithy- 
nia ;  and  the  Spirit  of 
Jesus  suffered  them  not ; 

8  and  passing  by  Mysia, 
they  came  down  to  Troas. 

9  And  a  vision  appeared  to 
Paul  in  the  night ;  There 
was  a  man  of  Macedonia 
standing,  beseeching  him, 
and  saying,  Come  over 
into  Macedonia,  and  help 

to  us.  And  when  he  had 
seen  the  vision,  straight- 
way we  sought  to  go  forth 
into  Macedonia,  conclud- 
ing that  God  had  called 
us  for  to  preach  the  gos- 
pel unto  them. 

11  Setting  sail  therefore 
from  Troas,  we  made  a 
straight  course  to  Samo- 
tnrace,and  the  day  follow- 


7.  The  words,  of  Jesus,  are  not 
ft?  the  Old  Version,  but  un- 
doubtedly belong  to  the  original 
text. 

10.  We.  Here  Luke,  the  author 
of  this  history,  first  uses  a  form 
of  expression  implying*  that  he 
was  Paul's  companion  in  those 
journeys. 

11.  Togo  to  Macedonia  't  was 
necessary  to  cross  the  Egean  Sea. 
— Samwthrace  ;  an  island  in  that 
sea. — tfeapolis  ;  a  port  of  Mace- 
donia. 

t  f.rst  f.  the  district ;  i.  e., 
tli  i ost 'important  city  of  that 
district 


ing  to  Neapolis  ;  and  12 
from  thence  to  Philippi, 
which  is  a  city  of  Mace- 
donia, the  first  of  the  dis- 
trict, a  Roman  colony  : 
and  we  were  in  this  city 
tarrying  certain  days. 
And  on  the  sabbath  day  13 
we  went  forth  without 
the  gate  by  a  river  side, 
where  we  supposed  there 
was  a  place  of  prayer ; 
and  we  sat  down,  and 
spake  unto  the  women 
which  were  come  to- 
gether.. And  a  certain  14 
woman  named  Lydia,  a 
seller  of  purple,  of  the 
city  of  Thyatira,  one  that 
worshipped  God,  heard 
us  :  whose  heart  the  Lord 
opened,  to  give  heed  un- 
to the  things  which  were 
spoken  by  Paul.  Andis 
when  she  was  baptized, 
and  her  household,  she 
besought  us,  saying,  If 
ye  have  judged  me  to  be 
faithful  to  the  Lord, come 
into  my  house,  and  abide 


IS.  By  a  river  side.  Philippi 
was  remote  from  Jerusalem,  and 
the  few  Jews  who  resided  there 
appear  to  have  had  only  this 
place  of  retirement  and  prayer, 
instead  of  the  customary  syna- 
gogue, within  the  city.— When 
we  supposed  there  was  a  place  of 
prayer;  perhaps  some  slight 
structure  indicated  a  gathering- 
place  for  the  few  Jews  that  were 
in  Philippi. 

14.  Of  Thyatira;  from  Thya- 
tira. Her  residence  at  this  time 
was  at  Philippi.     (v.  15.) 

15.  Her  household;  her  family. 


—16.  25. 


THE  ACTS. 


471 


there.      And    she      con- 
strained us. 

16  And  it  came  to  pass,  as 
we  were  going  to  the  place 
of  prayer,  that  a  certain 
maid  having  'a  spirit  of 
divination  met  us,  which 
brought  her  masters  much 

17  gain  by  soothsaying.  The 
same  following  after  Paul 
and  us  cried  out,  saying, 
These  men  are  3  servants 
of  the  Most  High  God, 
which  proclaim  unto  you 
3  the    way    of    salvation. 

18  And  this  she  did  for  many 
days.  But  Paul,  being 
sore  troubled,  turned  and 
said  to  the  spirit,  I  charge 
thee  in  the  name  of  Jesus 
Christ  to  come  out  of  her. 
And  it  came  out  that  very 
hour. 

19  But  when  her  masters 
saw  that  the  hope  of  their 
gain  was  4  gone,  they  laid 
hold  on  Paul  and  Silas, 
and    dragged  them  into 

1  Gr.  a  spirit,  a  Python. 

2  Gr.  bondservants. 


16.  The  place  of  prayer  ;  men- 
tioned in  v.  13. — Soothsaying.  It 
scarcely  need  be  said  that  these 
powers  of  divination  weie  pre- 
tended. Paul  treats  the  case  as 
one  of  demoniacal  possession. 

22.  Rent  their  garments  off 
them  ;  that  is,  the  clothes  of  Paul 
and  Silas,  preliminary  to  the 
punishment.  The  case  is  differ- 
ent from  that  recorded  Matt. 
26 :  65,  where  the  judge  rent  his 
own  clothes  as  an  expression  of 
affected  abhorrence  for  the 
prisoner's  guilt.  —  To  beat  them 
with  rods  ;  the  fasces  or  rods  of 
the  Roman  lictor,  which  consist- 


the    marketplace    before 
the  rulers,  and  when  they  20 
had  brought    them  unto 
the     'magistrates,      they 
said,    These    men,    being 
Jews,      do      exceedingly 
trouble  our  city,  and  set  21 
forth  customs  which  it  is 
not  lawful  for  us  to  re- 
ceive, or  to  observe,  being 
Romans.    And  the  multi-22 
tude    rose    up    together 
against    them :    and    the 
"magistrates     rent    their 
garments  off  them,    and 
commanded  to  beat  them 
with    rods.     And    when  23 
they   had   laid   many 
stripes  upon  them,   they 
cast    them    into    prison, 
charging     the    jailor    to 
keep  them  safely  :   who,  24 
having    received   such  a 
charge,  cast  them  into  the 
inner  prison,    and  made 
their    feet    fast    in    the 
stocks.     But  about  mid- 25 
night  Paul  and  Silas  were 


3  Or,  a  way 
5  Gr.  prmtors. 


4  Gr.  come  out. 


ed  of  a  number  of  rods  cut  from 
the  elm  or  birch  tree,  and  bound 
together  with  thongs. 

24.  Stocks;  a  wooden  instru- 
ment, with  holes,  into  which  the 
feet  were  secured  in  a  constrain- 
ed and  painful  position.  Under 
these  circumstances  prisoners 
could  not  sleep.  It  is  necessary 
to  observe  this,  in  order  to  un- 
derstand the  full  force  of  the 
statement,  that  at  midnight  Paul 
and  Silas  were  occupied  in  sing- 
ing praises. 

25.  The  language  in  the  New 
Version  is  much  more  graphic 
than  that    of    the  Old.     While 


472 


THE  ACTS. 


16.  25- 


praying  and  singing 
hymns  unto  (iod,  and  the 
prisoners   were   listening 

26  to  them  ;  and  suddenly 
there  was  a  great  earth- 
quake, so  that  the  founda- 
tions of  the  prison-house 
were  shaken :  and  im- 
mediately all  the  doors 
were  opened ;  and  every 
one's  bands  were  loosed. 

27  And  the  jailor  being 
roused  out  of  sleep,  and 
seeing  the  prison  doors 
open,  drew  his  sword,  and 
was  about  to  kill  himself, 
supposing  that  the  pris- 

28  oners  had  escaped.  But 
Paul  cried  with  a  loud 
voice,  saying,  Do  thyself 
no  harm :   for  we  are  all 

29  here.  And  he  called  for 
lights,  and  sprang  in,  and, 
trembling  for  fear,  fell 
down    before   Paul    and 

bo  Silas,  and  brought  them 
out,  and  said,  Sirs,  what 
must  I  do  to  be  saved? 

i  Some  ancient  authorities  read  God. 
2  Gr.  a  table. 


Paul  and  Silas  were  praying  and 
singing,  and  the  other  persons 
were  listening,  the  earthquake 
suddenly  came. 

27.  Was  about  to  kill  himself; 
dreading  the  terrible  punishment 
which  he  might  have  incurred. 

31.  And  thou  shalt  he  saved. 
The  brevity,  simplicity,  and 
directness  of  this  reply  are,  in 
the  circumstances,  singularly 
beautiful.  Enough  at  that  mo- 
ment to  have  his  faith  directed 
simply  to  the  Saviour,  with  the 
assurance  that  this  would  bring 
to    his    sou',    the    needed     and 


And  they  said,  Believe  on  31 
the  Lord  Jesus,  and  thou 
shalt  be  saved,  thou  and 
thy     house.     And     they  32 
spake   the   word   of  '  the 
Lord  unto  him,  with  all 
that   were   in  his   house. 
And   he   took    them    the  83 
same  hour  of   the  night, 
and  washed  their  stripes; 
and  was  baptized,  he  and 
all     his,     immediately. 
And  he  brought  them  up  34 
into  his   house,    and   set 
2  meat   before   them,   and 
rejoiced  greatly,  with  all 
his    house,    'having    be- 
lieved in  God. 

But  when  it  was  day,  35 
the  4magist rates  sent  the 
5  Serjeants,  saying,  Let 
those  men  go.  And  the  36 
jailor  reported  the  words 
to  Paul,  saying,  The 
4  magistrates  have  sent  to 
let  you  go :  now  there- 
fore come  forth  and  go  in 
peace.      But    Paul    said  3"; 

3  Or,  having  believed  God 

4  Gr.  prmtors. 

5  Gr.  lictors. 


sought  salvation, — the  how  being 
a  matter  for  after  teaching. 

33.  Was  baptised.  Probably  at 
the  same  fountain,  since  it  took 
place  "straightway,"  the  one 
washing  the  stripes  on  his  part 
being  immediately  succeeded  by 
the  baptism  of  the  keeper  "and 
all  his  "  on  theirs. 

37.  That  are  Romans.  The 
Roman  laws  gave  to  Roman  citi- 
zens muny  peculiar  and  exclusive 
privileges,  and  the  government, 
punished  severely  any  infraction 
of  them.  Over  the  natives  of 
tL»e    conquered    provinces,     the 


THE   RAISING   OF    LAZARUS. 


-17.  5. 


THE  ACTS. 


475 


unto  them,  They  have 
beaten  us  publicly,  un- 
condemned,  men  that  are 
Romans,  and  have  cast 
us  into  prison ;  and  do 
they  now  cast  us  oat 
privily  ?  nay  verily  ;  but 
let  them  come  themselves 

88  and  bring  us  out.  And 
the  '  Serjeants  reported 
these  words  unto  the 
2  magistrates  :  and  they 
feared,  when  they  heard 
that  they  were  Romans  ; 

39 and  they  came  and  be- 
sought them ;  and  when 
they  had  brought  them 
out,  they  asked  them  to 
go  away  from   the  city. 

40  And  they  went  out  of  the 
prison,  and  entered  into 
the  house  of  Lydia :  and 
when  they  had  seen  the 
brethren,  they  3  comforted 
them,  and  departed. 

17  Now  when  they  had 
passed  through  Amphi- 
polis  and  Apollonia,  they 
came    to    Thessalonica, 

1  Gr.  lictors. 

2  Gr.  prcetors. 


magistrates  exercised  a  far  more 
arbitrary  and  irresponsible 
power.  This  privilege  of  Roman 
citizenship  pertained  not  merely 
to  Rome,  but  to  many  other 
places,  on  which  the  freedom 
had  been  conferred ;  and  it 
might  be  purchased  by  indivi- 
duals for  money.  See  the  dia- 
logue between  Paul  and  the 
Roman  chief  captain.  (Acts  22 : 
25-29.) — And  bring  us  out.  They 
demanded  this  as  an  act  of  pub- 
lic acknowledgment  that  they 
had  been  unjustly  condemned. 
19 


where  was  a  synagogue 
of  the  Jews  :  and  Paul,  2 
as  his  custom  was,  went 
in  unto  them,  and  for 
three  4  sabbath  days  rea- 
soned with  them  from  the 
scriptures,  opening  and  3 
alleging,  that  it  behoved 
the  Christ  to  suffer,  and 
to  rise  "  again  from  the 
dead ;  and  that  this 
Jesus,  whom,  said  he,  I 
proclaim  unto  you,  is  the 
Christ.  And  some  of  4 
them  were  persuaded, 
and  consorted  with  Paul 
and  Silas  ;  and  of  the 
devout  Greeks  a  great 
multitude,  and  of  the 
chief  women  not  a  few. 
But  the  Jews,  beings 
moved  with  jealousy, 
took  unto  them  certain 
vile  fellows  of  the  rabble, 
and  gathering  a  crowd, 
set  the  city  on  an  uproar  : 
and  assaulting  the  house 
of  Jason,  they  sought  to 
bring  them  forth  to  the 

3  Or,  exhorted 

4  Or,  weeks 


CHAPTER   XVn. 

1.  Thessalonica ;  a  large  city 
of  Macedonia. —  Where  teas  a  sy- 
nagogue, &c.  Few  places  so  re- 
mote from  Jerusalem  had  a  syna- 
gogue for  the  Jews. 

3.  It  behoved ;  that  is,  accord- 
ing to  the  Jewish  Scriptures. — 
Whom,  said  Tie,  I  proclaim  unto 
you;  the  word  I  referring  to 
Paul. 

4.  Consorted  with;  united 
with. 

5.  Jason;  at  whose  house  the 
apostles     were    entertained     as 


476 


THE  ACTS. 


17.  5— 


6  people.  And  when  they 
found  them  not,  they 
dragged  Jason  .and  cer- 
tain brethren  before  the 
rulers  of  the  city,  crying, 
These  that  have  turned 
1  the  world  upside  down 
are    come     hither    also  ; 

7  whom  Jason  hath  receiv- 
ed: and  these  all  act  con- 
trary to  the  decrees  of 
Caesar,  saying  that  there  is 
another  king,  one  Jesus. 

8  And  they  troubled  the 
multitude  and  the  rulers 
of   the    city,    when   they 

9  heard  these  things.  And 
when  they  had  taken  se- 
curity from  Jason  and 
the  rest,  they  let  them  go. 

10  And  the  "brethren  im- 
mediately sent  away  Paul 
and  Silas  by  night  unto 
Bercea :  who  when  they 
were  come  thither  went 
into  the  synagogue  of  the 

11  Jews.  Now  these  were 
more  noble  than  those  in 
Thessalonica,  in  that  they 
received  the  word  with 
all  readiness  of  mind,  ex- 

1  Gr.  the  inhabited  earth. 


guests.  —  Vile  fellows  of  the  rab- 
ble; the  original  implies  the 
ruder  country  folk  who  had 
come  into  market. 

9.  Taken  security  ;  made  a 
satisfactory  arrangement  in  some 
way.  for  insuring  the  termina- 
tion of  the  difficulty. 

1 1 .  Whether  these  th ings  were  so  ; 
that  is,  whether,  according  to 
the  predictions  of  the  Scriptures, 
the  Messiah  was  to  suffer  death, 
and   then    be    restored   to    life 


amining  the  scriptures 
daily,  whether  these 
things  were  so.  Many  of  12 
them  therefore  believed  ; 
also  of  the  Greek  women 
of  honourable  estate,  and 
of  men,  not  a  few.  Bat  13 
when  the  Jews  of  Thessa- 
lonica had  knowledge 
that  the  word  of  God  was 
proclaimed  of  Paul  at 
Beroea  also,  they  came 
thither  likewise,  stirring 
up  and  troubling  the  mul- 
titudes. And  then  im-14 
mediately  the  brethren 
sent  forth  Paul  to  go  as 
far  as  to  the  sea:  and 
Silas  and  Timothy  abode 
there  still.  But  they  that  15 
conducted  Paul  brought 
him  as  far  as  Athens : 
and  receiving  a  command- 
ment unto  Silas  and 
Timothy  that  they  should 
come  to  him  with  all 
speed,  they  departed. 

Now  while  Paul  waited  16 
for  them  at  Athens,  his 
spirit  was  provoked  with- 
in him,  as  he  beheld  the 


again,  as  Paul  contended,  (v.  3.) 
12.  Greek  women  of  honorable 
estate;  women  of  Greek  birth 
occupying  an  honorable  position 
in  the  community,  and  probably 
proselytes  to  the  Jewish  faith, 
else  they  would  not  have  search- 
ed the  Jewish  Scriptures. 

16.  Full  of  idols  ;  not,  as  in  the 
Old  Version,  wholly  given  to 
idolatry.  The  multitude  of  idol9 
and  temples  which  crowded  the 
streets  is  indicated. 


-17.  19. 


THE  ACTS. 


477 


17  city  full  of  idols.  So  he 
reasoned  in  the  syna- 
gogue with  the  Jews  and 
the  devout  persons,  and 
in  the  market  place  every 
day  with  them  that  met 

18  with  him.  And  certain 
also  of  the  Epicurean 
and  Stoic  philosophers 
encountered    him.      And 


some 


said,  What  would 


1  Gr.  demons. 


17.  Reasoned;  argued. — Market- 
place; the  foruni;  a  place  of 
great  public  resort,  in  which 
assemblies  of  various  kinds  were 
often  held. 

18.  Epicurean  and  Stoic ;  two 
prominent  sects  of  philosophers. 
The  doctrine  of  the  Epicureans 
was,  that  the  true  end  and  aim 
of  life  was  enjoyment,  and  that 
the  test  aud  the  essence  of  phi- 
losophy was  to  carry  human 
happiness  to  the  highest  point, 
and  to  give  it  the  most  perma- 
nent and  uninterrupted  charac- 
ter; the  rules  of  virtue  were 
inculcated  as  the  best  means  to 
this  end.  The  philosophers  of 
this  class  saw  no  evidence  of  any 
future  state,  or  of  the  existence 
of  any  divine  being  to  whom 
they  were  accountable.  Their 
theory,  therefore,  was,  that  every 
man  should  aim  to  secure  for 
himself  and  for  others  the  high- 
est degree  of  rational  and  sub- 
stantial pleasure  in  the  present 
state,  and  all  possible  exemption 
from  pain.  The  Stoics,  on  the 
other  hand,  believed  in  the 
existence  of  God,  and  in  a  future 
state,  and  in  the  moral  account- 
ability of  man;  and  they  held  up 
an  ideal  of  virtue,  which  they 
maintained  was  the  highest 
good,  and  should  be  the  end  and 
aim   of   human  efforts,  without 


this  babbler  say  ?  other 
some,  He  seemeth  to  be  a 
setter  forth  of  strange 
1  gods :  because  he  preach- 
ed Jesus  and  the  resur- 
rection. And  they  took  19 
hold  of  him,  and  brought 
him  2unto  3  the  Areopa- 
gus, saying,  May  we 
know  what  this  new 
which  is  spo- 


teaching  is, 


2  Or.  before 

3  Or,  the  hill  of  Mars 


regard  to  the  pain  or  the  pleasure 
which  might  attend  the  pursuit. 
While,  therefore,  the  Epicureans 
taught  men  to  value  enjoyment, 
and  to  seek  for  it  through  all  the 
safe  avenues  by  which  it  might 
be  attained,  the  Stoics  inculca- 
ted indifference  and  insensibility 
to  sensations  of  pain  and  pleas- 
ure, and  supreme  devoted ness 
to  the  principles  of  a  stern  and 
inflexible  virtue.  The  terms 
Epicurean  and  Stoic  have  gradu- 
ally acquired,  in  modern  times, 
opprobrious  significations;  and 
the  ordinary  representations  of 
the  two  systems,  made  to  set 
off,  by  contrast,  the  superiority 
of  Christianity,  are  caricatures, 
which  convey  no  just  idea  of  the 
intent  and  meaning  of  their 
originals.  They  were  both  right, 
and  both  wrong;  for  Christianity 
shows  us  that  virtue  and  happi- 
ness, one  and  indivisible,  con- 
stitute the  highest  and  only  good, 
and  the  proper  end  and  aim  of 
being. 

19.  Areopagus;  or  Mars-hill: 
the  two  words  are  synonymous; 
a  public  part  of  the  city, — the 
seat  of  an  august  tribunal. 
Whether  Paul  was  taken  before 
this  court  as  a  party  accused, 
or  only  invited  to  address  an 
assembly  in  or  near  the  edifice, 
is  uncertain. 


478 


THE  ACTS. 


17.  20— 


20 ken  by  thee?  For  thou 
bringest  certain  strange 
things  to  our  ears :  we 
would  know  therefore 
what  these  things  mean. 

21  (Now  all  the  Athenians 
and  the  strangers  so- 
journing there  ' spent 
their  time  in  nothing  else, 
but  either  to  tell  or  to 
hear    some    new    thing.) 

22  And  Paul  stood  in  the 
midst  of  the  Areopagus, 
and  said, 

Ye  men  of  Athens,  in 
all  things  I  perceive  that 

1  Or,  had  leisure  for  nothing  else 

2  Or,  religious 


21.  Strangers  sojourning  there. 
Athens  was  a  city  celebrated 
throughout  the  world  for  its 
wealth,  its  refinement,  and  its 
high  intellectual  character.  It 
was  consequently  a  place  of 
great  resort. 

22.  Superstitious;  that  is, 
very  religiously  disposed.  That 
the  expression  is  to  be  under- 
stood in  a  good  sense,  meaning 
deeply  interested  in  what  re- 
lates to  the  spiritual  world  and 
the  divine  character,  the  follow- 
ing verses  plainly  show. 

23.  The  changes  in  phraseo- 
logy made  by  the  New  Version 
in  the  report  of  this  sermon  of 
Paul  to  the  Athenians,  make  its 
meaning  clearer.  Paul  does  not 
commence  his  address  by  repro- 
bating the  superstition  of  the 
Athenians,  as  in  the  Old  Ver- 
sion he  seemed  to  do,  but  by 
stating  as  a  fact  witnessed  by 
all  the  monuments  about  him, 
the  exceeding  religiousness  of 
the  people.  This  reference  to 
their  religious  character  opens 
the  way  for  him  to  speak  of.  not 
their  devotion,  but  the  objects  of 


ye  are  somewhat  "super- 
stitious. For  as  I  passed  23 
along,  and  observed  the 
objects  of  your  worship, 
I  found  also  an  altar  with 
this  inscription,  3  to  an 
unknown  god.  What 
therefore  ye  worship  in 
ignorance,  this  set  I  forth 
unto  you.  The  God  that 24 
made  the  world  and  all 
things  therein,  he,  being 
Lord  of  heaven  and  earth, 
dwelleth  not  in  4  temples 
made  with  hands  ;  neither  25 
is    he    served   by   mens' 

3  Or,  TO  THE  UNKNOWN  GOB. 

4  Or,  sanctuaries 


their  worship,  among  which  was 
an  altar  inscribed  to  aw  unknown 
god,  not  to  the  unknown,  as 
though  it  were  erected  to  some 
special  deity.  The  probability 
is  that  this  inscription  was  an 
expression  of  that  prayer  after 
knowledge  of  the  true  God,  of 
which  there  are  many  other 
manifestations  in  pagan  history 
and  literature,  and  it  was  to  this 
desire  for  a  knowledge  of  God 
that  Paul  addressed  himself  in 
his  sermon. 

23.  What  therefore,  &c.  The 
method  which  Paul  adopted  in 
instructing  these  pagans  was  to 
elevate  and  correct  their  own 
vague  a: ul  erroneous  conceptions 
of  the  Divinity, — not  to  attack 
and  denounce  them.  It  is  worthy 
of  very  serious  consideration, 
how  far  and  in  what  cases  this 
example  ought  to  be  followed, 
in  respect  to  the  instruction  of 
pagan  nations,  at  the  present 
day. 

25.  As  though  he  needed  any 
thing.  In  his  sacrifices  to  the 
Lr<«K  the  heathen  worshipper 
imagined  that  he  was  supplying 
their  wants. 


-17.  34. 


THE  ACTS. 


479 


hands,  as  though  he 
needed  anything,  seeing 
he  himself  giveth  to  all 
life,  and  breath,  and  all 

26  things  ;  and  he  made  of 
one  every  nation  of  men 
for  to  dwell  on  all  the 
face  of  the  earth,  having 
determined  their  ap- 
pointed seasons,  and  the 
bounds  of    their  habita- 

27  tion  ;  that  they  should 
seek  God,  if  haply  they 
might  feel  after  him,  and 
find  him,  though  he  is 
not  far  from  each  one  of 

28  us  :  for  in  him  we  live, 
and  move,  and  have  our 
being  ;  as  certain  even  of 
your  own  poets  have  said, 
For  we  are  also  his  off- 

29  spring.  Being  then  the 
offspring  of  God,  we 
ought  not  to  think  that 
1  the  Godhead  is  like  unto 
gold,  or  silver,  or  stone, 
graven  by  art  and  device 

30  of    man.      The   times   of 


1  Or,  that  which  is  divine 

2  tome  ancient  authorities    read    de- 
clareth  to  men. 


26.  And  he  made  of  one  every 
nation  of  men;  Paul  assumes  the 
common  parentage  of  the  human 
race. — Their  appointed  seasons, 
and  the  bounds  of  their  habitation; 
i.  e.,  both  the  duration  of  their 
national  life,  and  the  limits  of 
their  territory. 

28.  Modern  scholars  have 
found  an  expression  like  the  one 
quoted  here  in  several  of  the 
Greek  poets  then  known  and 
read  at  Athens. 

30.    God  overlooked;    a   much 


ignorance  therefore  God 
overlooked ;  but  now  he 
2  commandeth  men  that 
they  should  all  every- 
where repent ;  inasmuch  31 
as  he  hath  appointed  a 
day,  in  the  which  he  will 
judge  3the  world  in  right- 
eousness 4by  6the  man 
whom  he  hath  ordained  ; 
whereof  he  hath  given 
assurance  unto  all  men, 
in  that  he  hath  raised 
him  from  the  dead. 

Now  when  they  heard  32 
of  the  resurrection  of  the 
dead,  some  mocked  ;  but 
others  said,  We  will  hear 
thee  concerning  this  yet 
again.     Thus  Paul  went  33 
out  from    among    them. 
But    certain    men    clave  34 
unto  him,  and  believed  : 
among    whom    also    was 
Dionysius     the     Areo- 
pagite,    and     a     woman 


named      Damaris, 
others  with  them. 

3  Gr.  the  inhabited  earth. 

4  Gr.  in. 

5  Or,  a  man 


and 


better  and  truer  interpretation 
of  the  original  than  the  phrase- 
ology of  the  Old  Version,  winked 
at. — That  they  should  all  every- 
where repent.  The  point  of 
Paul's  exhortation  is  not  the 
duty  of  repentance,  for  that 
was  not  new,  but  the  universali- 
ty of  the  message,  repent  and 
believe,  which  under  the  Gospel 
was  to  be  carried  into  all  the 
world. 

34.  The  Areopagite ;  a  mem- 
ber of  the  council  of  Areo- 
pagus, 


480 


THE  ACTS. 


18.  1— 


18  After  these  things  he 
departed  from  Athens, 
and     came    to     Corinth. 

2  And  he  found  a  certain 
Jew  named  Aqirila,  a  man 
of  Pont  us  by  race,  lately 
come  from  Italy,  with  his 
wife  Priscilla,  because 
Claudius  had  commanded 
all  the  Jews  *to  depart 
from  Rome  :  and  he  came 

3 unto  them;  and  because 
he  was  of  the  same  trade, 
he  abode  with  them,  and 
they  wrought ;  for  by 
their     trade     they     were 

4  ten  tmakers.  And  he  rea- 
soned in  the  synagogue 
every  sabbath,  and  '  per- 
suaded Jews  and  Greeks. 

5  But  when  Silas  and 
Timothy  came  down  from 
Macedonia,  Paul  wras  con- 
strained by  the  wTord, 
testifying  to  the  Jews 
that  Jesus  was  the  Christ. 

6 And  when  they  opposed 
themselves,  and  blas- 
phemed, he  shook  out 
his  raiment,  and  said  un- 
to them,  Your  blood  be 
upon  your  own  heads  ;  I 

1  Gr.  taught  to  persuade. 

2  Or,  railed 


CHAPTER  XVIII. 

1.  Corinth  was  another  of  the 
most  celebrated  cities  of  Greece. 

2.  Claudius ;  the  Roman  em- 
peror. 

5.  But  when  Silas  and  Timothy 
came  down,  &c. ;  as  directed  by 
Paul.  (17:  15.)— Paul  was  con- 
strained by  the  word;  the  mean- 
ing is  not  quite  clear;  perhaps 
constrained  or  compelled  to  give 
himself  wholly  to  the  preaching 


am  clean :  from  hence- 
forth I  will  go  unto  the 
Gentiles.  And  he  de-7 
parted  thence,  and  went 
into  the  house  of  a  cer- 
tain man  named  Titus 
Justus,  one  that  wor- 
shipped God,  whose  house 
joined  hard  to  the  syna- 
gogue. And  Crispus,  the  8 
ruler  of  the  synagogue, 
3  believed  in  the  Lord  with 
all  his  house  :  and  many 
of  the  Corinthians  hear- 
ing believed,  and  wrere 
baptized.  And  the  Lord  9 
said  unto  Paul  in  the 
night  by  a  vision,  Be  not 
afraid,  "but  speak,  and 
hold  not  thy  peace:  for  10 
I  am  with  thee,  and  no 
man  shall  set  on  thee  to 
harm  thee :  for  I  have 
much  people  in  this  city. 
And  he  dwelt  there  a  year  11 
and  six  months,  teaching 
the  word  of  God  among 
them. 

But  when   Gallio    was  12 
proconsul  of  Achaia,  the 
Jewrs    with     one     accord 
rose  up  against  Paul,  and 

3  Gr.  believed  the  Lord. 


of  the  word. 

9,  10.  Paul  seems  to  allude 
to  the  anxiety  and  fear  which 
he  suffered  on  this  occasion  in 
his  first  letter  to  the  Corinthian 
Christians.   (1  Cor.  2:  1-3.) 

1 2.  Proconsul  of  Achaia  ;  the 
magistrate  appointed  by  the 
Romans  to  the  government  of 
t  he  province  of  Achaia,  of  which 
Corinth  was  the  capital. — Rose 
up  ;  raised  a  tumult. 


—18.  23. 


THE  ACTS. 


481 


brought  him    before  the 

13  judgement-seat,  saying, 
This  man  persuade th  men 
to  worship  God  contrary 

14  to  the  law.  But  when 
Paul  was  about  to  open 
his  mouth,  Gallio  said 
unto  the  Jews,  If  indeed 
it  were  a  matter  of  wrong 
or  of  wicked  villany,  0 
ye  Jews,  reason  would 
that  I  should  bear  with 

15 you:  but  if  they  are 
questions  about  words 
and  names  and  your  own 
law,  look  to  it  yourselves  ; 
I  am  not  minded  to  be  a 
judge   of    these  matters. 

16  And  he  drave  them  from 

17  the  judgement-seat.  And 
they  all  laid  hold  on 
Sosthenes,  the  ruler  of 
the  synagogue,  and  beat 
him  before  the  judgement- 
seat.  And  Gallio  cared 
for  none  of  these  things. 

18  And  Paul,  having  tar- 


17.  Sosthenes;  he  having  been 
probably  a  prominent  actor  in 
the  tumult.  It  is  a  remarkable 
instance  of  the  revolutions  in 
personal  character  and  position, 
which  Christianity  often  effects, 
that  Sosthenes,  who  appears  on 
this  occasion  as  the  representa- 
tive of  so  violent  a  hostility  to 
the  Christian  name,  and  who, 
we  should  have  supposed,  would 
have  been  rendered,  by  this 
public  beating,  exasperate  and 
irreconcilable,  afterwards  has 
his  name  joined  with  that  of 
Paul,  in  one  of  the  Epistles,  as 
his  fellow-Christian,  companion, 
and  friend.     (ICor.  1:1.) 

18.  He  had  a  vow.  For  the 
regulations    respecting    such    a 


ried  after  this  yet  many 
days,  took  his  leave  of 
the  brethren,  and  sailed 
thence  for  Syria,  and  with 
him  Priscilla  and  Aquila  ; 
having  shorn  his  head  in 
Cenchrese :  for  he  had  a 
vow.  And  they  came  to  19 
Ephesus,  and  he  left  them 
there :  but  he  himself 
entered  into  the  syna- 
gogue, and  reasoned  with 
the  Jews.  And  when  20 
they  asked  him  to  abide 
a  longer  time,  he  con- 
sented not ;  but  taking  21 
his  leave  of  them,  and 
saying,  I  will  return 
again  unto  you,  if  God 
will,  he  set  sail  from 
Ephesus.  And  when  he  22 
had  landed  at  Csesarea, 
he  went  up  and  saluted 
the  church,  and  went 
down  to  Antioch.  And  23 
having  spent  some  time 
there,    he    departed,  and 


vow,  see  Num.  6.  Paul,  being 
a  Jew,  continued  himself  to 
conform  to  the  usages  of  the 
Jewish  law,  though  the  Gentile 
converts  were  not  required  to 
submit  to  them. 

19.  Ephesus;  a  large  and 
wealthy  city,  on  the  western 
coast  of  Asia  Minor. 

21.  The  Old  Version  repre- 
sented what  was  very  probably 
one  reason  why  he  would  not 
tarry  longer,  his  purpose  being 
to  keep  the  passover  at  Jerusa- 
lem. The  revisers  have  appa- 
rently considered  this  clause  as 
an  addition  at  a  later  date, 
inserted  for  the  purpose  of 
explaining  Paul's  course. 

22.  The  church  ;  at  Jerusalem. 


482 


THE  ACTS. 


18.  23— 


went  through  the  region 
of  Gralatia  and  Phrygia 
in  order,  stablishing  all 
the  disciples. 

24  Now  a  certain  Jew 
named  Apollos,  an  Alex- 
andrian by  race,  'a 
learned  man,  came  to 
Ephesus ;  and  he  was 
mighty  in  the  scriptures. 

25  This  man  had  been  in- 
structed in  the  way  of 
the  Lord ;  and  being 
fervent  in  spirit,  he 
spake  and  taught  care- 
fully the  things  concern- 
ing Jesus,  knowing  only 

26  the  baptism  of  John :  and 
he  began  to  speak  boldly 
in  the  synagogue.  But 
when  Prise  ill  a  and 
Aquila  heard  him,  they 
took  him  unto  them,  and 
expounded  unto  him  the 
way  of   God   more  care- 

27  fully.  And  when  he  was 
minded  to  pass  over  into 
Achaia,  the  brethren  en- 
couraged him,  and  wrote 
to  the  disciples  to  receive 
him  :    and  when  he   was 


1  Or,  an  eloquent  man 

2  Gr.  taught  by  word  of  mouth. 

3  Or,  helped  much  through  grace  them 


24.  Ephesus;  where  Paul  had 
left  Aquila  and  Priscilla,  as 
stated  Acts  18:  19. 

25.  The  things  concerning  Jesus  ; 
\.  e.,  the  story  of  Christ's  life. 
The  original,  as  indicated  by  the 
margin,  implies  that  his  knowl- 
edge was  derived  from  oral 
tradition. 

27.  Into  Achaia  ;  to  the  city  of 
Corinth.  There  are  frequent 
allusions  to  Apollos  in  Paul's 
writings  to  the  Corinthians. 


come,  he  'helped  them 
much  which  had  believed 
through  grace :  for  he  28 
powerfully  confuted  the 
Jews,  4  and  that  publicly, 
shewing  by  the  scriptures 
that  Jesus  was  the  Christ. 

And  it  came  to  pass,  19 
that,  while  Apollos  was 
at  Corinth,  Paul  having 
passed  through  the  upper 
country  came  to  Ephesus, 
and  found  certain  disci- 
ples :  and  he  said  unto 2 
them,  Did  ye  receive  the 
Holy  Ghost  when  ye  be- 
lieved %  And  they  said 
unto  him,  Nay,  we  did 
not  so  much  as  hear 
whether  5  the  Holy  Ghost 
was  given.  And  he  said,  3 
Into  what  then  were  ye 
baptized  %  And  they  said,  4 
Into  John's  baptism. 
And  Paul  said,  John 
baptized  with  the  bap- 
tism of  repentance,  say- 
ing unto  the  people,  that 
they  should  believe  on 
him  which  should  come 
after    him,    that    is, 


on 


which  had  believed 

4  Or,  shewing  publicly 

5  Or,  there  is  a  Holy  Ghost 


CHAPTER  XIX. 
2,  3.  These  disciples  had 
accepted  Christ  as  the  Messiah, 
on  the  teaching  of  Apollos,  who 
had  simply  told  them  the  facts 
respecting  the  life  and  death  of 
Jesus;  but  they  knew  nothing 
about  Pentecost  and  the  gift  of 
the  Holy  Ghost.  The  marginal 
reading  is  that  of  the  Old  Ver- 
sion, and  either  is  a  legitimate 
rendering  of  the  original. 


19.  16. 


THE  ACTS. 


483 


5  Jesus.  And  when  they 
heard  this,  they  were  bap- 
tized into  the  name  of  the 

6  Lord  Jesus.  And  when 
Paul  had  laid  his  hands 
upon  them,  the  Holy 
Ghost  came  on  them  ;  and 
they  spake  with  tongues, 

7  and  prophesied.  And 
they  were  in  all  about 
twelve  men. 

8  And  he  entered  into  the 
synagogue,  an  d  spake 
boldly  for  the  space  of 
three  months,  reasoning 
and  persuading  as  to  the 
things     concerning     the 

9  kingdom  of  God.  But 
when  some  were  harden- 
ed and  disobedient, 
speaking  evil  of  the  Way 
before  the  multitude,  he 
departed  from  them,  and 
separated  the  disciples, 
reasoning    daily    in    the 

10  school  of  Tyrannus.  And 
this  continued  for  the 
space  of  two  years  ;  so 
that  all  they  which  dwelt 

1  Gr.  powers. 


9.  The  Way.  This  word  is 
sometimes  used  in  the  New 
Testament,  without  any  qualify- 
ing word,  as  equivalent  to  the 
Christian  life.  In  that  case  it  is 
spelt  in  the  New  Version  as  here, 
with  a  capital,  being  treated  as  a 
proper  noun. — Reasoning ;  pub- 
licly defending  Christianity.  In 
consequence  of  the  opposition 
made  by  the  Jews,  he  withdrew 
from  the  synagogue  with  those 
who  adhered  to  him,  and  after- 
wards held  his  religious  assem- 
blies in  the  apartment  of  a 
private  individual. 


in  Asia  heard  the  word  of 
the     Lord,     both     Jews 
and   Greeks.      And   God  11 
wrought  special  'miracles 
by    the   hands   of    Paul : 
insomuch   that  unto   theia 
sick   were    carried   away 
from  his  body  handker- 
chiefs or  aprons,  and  the 
diseases     departed    from 
them,  and  the  evil  spirits 
went    out.      But    certain  13 
also  of  the  strolling  Jews, 
exorcists,  took  upon  them 
to  name  over  them  which 
had  the   evil   spirits  the 
name  of  the  Lord  Jesus, 
saying,  I  adjure  you  by 
Jesus  whom  Paul  preach- 
eth.      And     there     were  14 
seven  sons  of  one  Sceva, 
a    Jew,    a    chief    priest, 
which  did  this.     And  the  15 
evil  spirit  answered  and 
said  unto  them,    Jesus  I 
2know,  and  Paul  I  know  ; 
but  who  are  ye  %    And  the  16 
man    in  whom    the   evil 
spirit  was  leaped  on  them, 

2  Or,  recognise 


10.  Ada  ;  Asia  Minor.  Ephe- 
sus  was  a  place  of  great  resort 
for  the  whole  country. 

13.  Strolling  ;  wandering; 
having  no  settled  residence. 

15.  And  the  evil  spirit  answered 
and  said.  They  who  suppose 
that  the  cases  of  demoniacal 
possession  were  cases  of  common 
insanity,  understand  that  this 
maniac  had  heard  of  Paul  and 
Jesus  through  the  long-continued 
preaching  of  the  former  in  that 
community.  The  form  of  ex- 
pression, however,  certainly 
indicates  that  Luke  considered 
*sn  evil  BDirit  as  the  real  actor. 


484 


THE  ACTS. 


19.  16— 


and  mastered  both  of 
them,  and  pre  vailed 
against  them,  so  that  they 
fled  out  of  that  house 
naked     and     wounded. 

17  And  this  became  known 
to  all,  both  Jews  and 
Greeks,  that  dwelt  at 
Ephesus  ;  and  fear  fell 
upon  them  all,  and  the 
name  of  the  Lord  Jesus 

18  was  magnified.  Many 
also  of  them  that  had 
believed  came,  confess- 
ing,  and   declaring  their 

19  deeds.  And  not  a  few  of 
them  that  practised 
1  curious  arts  brough  t 
their  book  ;  together,  and 
burned  them  in  the  sight 
of  all :  and  they  counted 
the  price  of  them,  and 
found  it    fifty   thousand 

20 pieces  of  silver.  So 
mightily  grew  the  word 
of  the  Lord  and  pre- 
vailed. 

21  Now  after  these  things 
were  ended,  Paul  pur- 
posed in  the  spirit,  when 
he  had  passed  through 
Macedonia    and  Achaia, 

1  Or,  magical 

17.  Fear  ;  wondor  and  awe. 

19.  Curious  arts;  arts  of 
divination,  necromancy,  and 
imposture. — Books;  rolls  and 
parchments  with  pretended  mag- 
ical inscriptions. — Fifty  thou- 
sand pieces  of  silver;  drachms; 
equivalent  to  between  *8,000 
and  $10,000. 

21.  It  was  during  this  resi- 
dence at  Ephesus  that  Paul 
probably  wrote  the  First  Epistle 


to  go  to  Jerusalem,  say- 
ing, After  I  have  been 
there,  I  must  also  see 
Eome.  And  having  sent  22 
into  Macedonia  two  of 
them  that  ministered  unto 
him,Timothy  and  Erastus, 
he  himself  stayed  in  Asia 
for  a  while. 

And  about  that  time  23 
there  arose  no  small  stir 
concerning  the  Way.  For  24 
a  certain  man  named 
Demetrius,  a  silversmith, 
which  made  silver  shrines 
of  2  Diana,  brought  no 
little  business  unto  the 
craftsmen  ;  whom  he  ga-  25 
thered  together,  with  the 
workmen  of  like  occupa- 
tion, and  said,  Sirs,  ye 
know  that  by  this  busi- 
ness we  have  our  wealth. 
And  ye  see  and  hear,  that  26 
not  alone  at  Ephesus,  but 
almost  throughout  all 
Asia,  this  Paul  hath 
persuaded  and  turned 
away  much  people,  saying 
that  they  be  no  gods, 
which  are  made  with 
hands:    and  not  only  is 27 

2  Gr.  Artimi*. 


to  the  Corinthians,  as  is  more 
fully  shown  in  the  introduction 
to  that  book. 

24.  Silver  shrines  of  Diana; 
silver  models  of  the  temple  of 
Diana,  a  most  magnificent  edifice 
at  Ephesus,  celebrated  all  over 
the  world. 

27.  But  also,  &c.  They  who, 
in  public  contests  and  discus- 
sions, are  secretly  contending  for 
their  own  private  ends,  generally 


—19.  35. 


THE  ACTS. 


485 


there  danger  that  this  our 
trade  come  into  disrepute; 
but  also  that  the  temple 
of  the  great  goddess 
5  Diana  be  made  of  no 
account,  and  that  she 
should  even  be  deposed 
from  her  magnificence, 
whom  all  Asia  and  2the 

28  world  worshippeth.  And 
when  they  heard  this, 
they  were  filled  with 
wrath,  and  cried  out, 
saying,    Great  is  'Diana 

29  of  the  Ephesians.  And 
the  city  was  filled  with 
the  confusion  :  and  they 
rushed  with  one  accord 
into  the  theatre,  having 
seized  Gaius  and  Aristar- 
chus,  men  of  Macedonia, 
Paul's    companions    in 

30  travel.  And  when  ParVL 
was  minded  to  enter  in 
unto  the  people,  the  dis- 
ciples suffered   him  not. 

a*  And  certain  also  of  the 
"chief    officers    of    Asia, 

1  Gr.  Artemis. 

2  Gr.  the  inhabited  earth. 

3  Gr.  Asiarchs. 


cloak  their  designs  under  pre- 
tended zeal  for  the  cause  of  vir- 
tue and  religion. — Be  deposed 
from  her  magnificence;  that  which 
Demetrius  feared  has  been 
brought  about,  and  not  only  is 
the  temple  of  Diana  long  since 
destroyed,  but  her  worship  has 
also  entirely  disappeared. 

29.  The  theatre;  a  large  edi- 
fice, used  for  public  assemblages 
of  all  sorts. 

30.  Was  minded  to  enter  in; 
desirous  of  at  least  sharing  the 
danger  of  his  friends,  even 
though  he  might  not  be  able  to 


being  his  friends,  sent 
unto  him,  and  besought 
him  not  to  adventure  him- 
self into  the  theatre. 
Some  therefore  cried  one  32 
thing,  and  some  another : 
for  the  assembly  was  in 
confusion ;  and  the  more 
part  knew  not  wherefore 
they  were  come  together. 
4And  they  brought  Alex-  33 
ander  out  of  the  multi- 
tude, the  Jews  putting 
him  forward.  And  Alex- 
ander beckoned  with  the 
hand,  and  would  have 
made  a  defence  unto  the 
people.  But  when  they  34 
perceived  that  he  was  a 
Jew,  all  with  one  voice 
about  the  space  of  two 
hours  cried  out,  Great  is 
1  Diana  of  the  Ephesians. 
And  when  the  townclerk35 
had  quieted  the  multi- 
tude, he  saith,  Ye  men  of 
Ephesus,  what  man  is 
there  who  knoweth  not 


4  Or,  And  eome  of  the  multitude  in- 
structed Alexander. 


avert  it. 

31.  Chief  officers  of  Asia; 
officers  who  were  elected  by  the 
cities  of  the  province  of  Asia  to 
preside  over  their  games  and  re- 
ligious festivals. 

33.  Who  Alexander  was,  and 
what  was  the  motive  of  the  Jews 
in  endeavoring  to  secure  for  him 
a  hearing,  is  not  known. 

35 .  Which  fell  dow  nfrom  Jupi- 
ter. Such  a  legend  was  in  cir- 
culation among  the  people.  The 
great  temple  was  built  to  receive 
the  image  which  thus  de- 
scended, 


486 


,    THE  ACTS. 


19.  35— 


how  that  the  city  of  the 
Ephesians  i  s  temple- 
keeper  of  the  great 
1  Diana,  and  of  the  image 
which  fell  down  from 
86 'Jupiter?  Seeing  then 
that  these  things  cannot 
be  gainsaid,  ye  ought  to 
be    quiet,     and     to     do 

87  nothing  rash.  For  ye 
have  brought  hither  these 
men,  which  are  neither 
robbers  of  temples  nor 
blasphemers  of  our  god- 

88  dess.  If  therefore  Deme- 
trius, and  the  craftsmen 
that  are  with  him,  have  a 
matter  against  any  man, 
'  the  courts  are  open,  and 
there  are  proconsuls:  let 
them  accuse  one  another. 

39  But  if  ye  seek  any  thing 
about  other  matters,  it 
shall    be   settled    in   the 

40  regular  assembly.  For 
indeed  we  are  in  danger 
to  be  *  accused  concerning 
this  day's  riot,  there 
being  no  cause/or  it :  and 
as  touching  it  we   shall 

1  Gr.  Artemis.  2  Or,  heaven 

3  Or,  court  days  are  kept 

4  Or,  accused   of  riot   concerning  this 


36.  Gainsaid ;  called  in  ques- 
tion. 

38.  Proconsuls;  the*  magis- 
trates appointed  to  try  such 
causes. 

39.  In  the  regular  assembly ;  a 
meeting  answering  somewhat  to 
an  American  town  meeting,  held 
either  on  stated  occasions,  or  on 
special  call,  for  the  transaction 
of  business  in  the  Greek  cities. 

CHAPTER  XX. 
8.  Spent    three   month*    there; 


not  be  able  to  give  account 
of   this  concourse.     And  41 
when  he  had  thus  spoken, 
he     dismissed    the    as- 
sembly. 

And  after  the  uproar  20 
was  ceased,  Paul  having 
sent  for  the  disciples  and 
exhorted  them,  took  leave 
of    them,    and    departed 
for  to  go  into  Macedonia. 
And  when  he  had  gone  z 
through  those  parts,  and 
had  given  them  much  ex- 
hortation,   he   came  into 
Greece.      And    when  he  3 
had  spent  three   months 
there,  and  a  plot  was  laid 
against  him  by  the  Jews, 
as   he  was   about   to  set 
sail  for  Syria,   he  deter- 
mined to  return  through 
Macedonia.      And    there 4 
accompanied  him  5as  far 
as  Asia   Sopater  of    Be- 
roea,  the  son  of  Pyrrhus  ; 
and  of  the  Thessalonians, 
Aristarchus    and   Secun- 
dus ;  and  Gaius  of  Derbe, 
and    Timothy ;     and    of 


day 

5  Many  ancient  authorities  omit  as  far 
as  Asia. 


probably  in  the  city  of  Corinth. 
It  was  during  this  residence  at 
Corinth  that  Paul  is  supposed  to 
have  written  his  Epistle  to  the 
Romans.  See  the  introductory 
remarks  prefixed  to  that  Epistle. 
—  Through  Macedoitia  ;  so  as  to 
avoid  their  ambuscade,  by  tak- 
ing this  circuitous  route.  The 
direct  route  to  Antioch  would 
have  been  across  the  Egean  Sea 
to  Ephesus,  instead  of  around  it 
,  through  Macedonia  and  Troas. 


—20.  17. 


THE  ACTS. 


487 


Asia,  Tychicus  and  Tro- 

5phimus.     But  these1  had 

gone    before,    and    were 

waiting  for  us  at  Troas. 

6  And  we  sailed  away  from 
Philippi  after  the  days  of 
unleavened  bread,  and 
came  unto  them  to  Troas 
in  five  days  ;  where  we 
tarried  seven  days. 

7  And  upon  the  first  day 
of  the  week,  when  we 
were  gathered  together  to 
break  bread,  Paul  dis- 
coursed with  them,  in- 
tending to  depart  on  the 
morrow  ;  and  prolonged 
his  speech  until  midnight. 

8  And  there  were  many 
lights  in  the  upper  cham- 
ber, where  we  were  gath- 

9  ered  together.  And  there 
sat  in  the  window  a  cer- 
tain young  man  named 
Eutychus,  borne  down 
with  deep  sleep  ;  and  as 
Paul  discoursed  yet  long- 
er, being  borne  down  by 
his  sleep  he  fell  down 
from  the  third  story,  and 

10  was  taken  up  dead.  And 
Paul  went  down,  and  fell 
on  him,  and  embracing 
him    said,    Make   ye    no 

1  Many  ancient  authorities  read  came, 
and  rvere  tvaiting. 

2  Or,  on  foot 

5.  Troas;  near  the  head  of 
the  Egean  Sea,  on  the  eastern 
side. 

6.  The  days  of  unleavened 
bread.  It  seems  that  the  pass- 
over  occurred  while  they  were 
there,  and  during  its  continu- 
ance their  journey  was  suspend- 
ed. 


ado ;  for  his  life  is  in 
him.  And  when  he  wasil 
gone  up,  and  had  broken 
the  bread,  and  eaten,  and 
had  talked  with  them  a 
long  while,  even  till  break 
of  day,  so  he  departed. 
And  they  brought  the  12 
lad  alive,  and  were  not  a 
little  comforted. 

But  we,  going  before  13 
to  the  ship,  set  sail  for 
Assos,  there  intending  to 
take  in  Paul :  for  so  had 
he  appointed,  intending 
himself  to  go  2by  land. 
And  when  he  met  us  at  14 
Assos,  we  took  him  in, 
and  came  to  Mitylene. 
And  sailing  from  thence,  15 
we  came  the  following 
day  over  against  Chios  ; 
and  the  next  day  we 
touched  at  Samos ;  and 
3  the  day  after  we  came 
to  Miletus.  For  Paul  had  16 
determined  to  sail  past 
Ephesus,  that  he  might 
not  have  to  spend  time  in 
Asia  ;  for  he  was  hasten- 
ing, if  it  were  possible  for 
him,  to  be  at  Jerusalem 
the  day  of  Pentecost. 

And  from    Miletus  he  17 

8  Many  ancient  authorities  injert  hav- 
ing tarried  at  Trogyllium. 


7.  The  first  day  of  the  week, ; 
the  Christian  Sabbath ;  the  Jew- 
ish Sabbath  being  on  the  seventh 
day. 

16.  Past  Ephesus;  leaving  it 
on  the  left.  To  have  touched  at 
Ephesus,  would  have  taken 
them  somewhat  out  of  their 
course. 


488 


THE   ACTS. 


20.  18 


sent  to  Ephesus,  and  call- 
ed to  him  the  '  elders  of 

18  the  church.  And  when 
they  were  come  to  him, 
he  said  unto  them, 

Ye  yourselves  knowT, 
from  the  first  day  that  I 
set  foot  iu  Asia,  after 
what  manner  I  was  with 

19  you  all  the  time,  serving 
the  Lord  with  all  lowli- 
ness of  mind,  and  with 
tears,  and  with  trials 
which  befell   me  by   the 

20 plots  of  the  Jews:  how 
that  I  shrank  not  from 
declaring  unto  you  any- 
thing that  was  profitable, 
and  teaching  you  public- 
ly,   and    from  house    to 

21  house,  testifying  both  to 
Jews  and  to  Greeks  re- 
pentance toward  God, and 
faith    toward    our    Lord 

22  Jesus  2  Christ.  And  now, 
behold,  I  go  bound  in  the 
spirit     unto     Jerusalem, 

1  Or,  -presbyters 

2  Many  ancient  authorities  omit  Christ. 


22.  Bound  in  the  spirit;  urged 
or  impelled  by  the  spirit. 

24.  There  is  some  uncertainty 
■as  to  the  true  reading  of  this 
text,  which  accounts  for  the 
difference  between  the  Old  and 
the  New  Version. 

28.  The  substitution  here  of 
the  word  bishop  for  the  word 
orrrxeer,  which  Avas  used  in  the 
Old  Version,  is  sustained  by  no 
1  -  iiuthority  than  Dean  Ali'ord. 
He  says,  speaking  of  the  Old 
Version,  "the  English  Tersion 
has  hardly  dealt  fairly  in  this 
cas.-  with  the  sacred  text,  in  the 
rendering  of  overseers,  for  it 
ought    there,     as    in    all    other 


not  knowing  the  things 
that  shall  befall  me  there : 
save  that  the  Holy  Ghost  23 
testifieth  unto  me  in  every 
city,    saying    that   bonds 
and  afflictions  abide  me. 
But  I  hold  not  my  life  of  24" 
any  account,  as  dear  un- 
to myself,  3so  that  I  may 
accomplish     my     course, 
and  the  ministry  which  I 
received   from    the  Lord 
Jesus,  to  testify  the  gos- 
pel of  the  grace  of  God. 
And  now,  behold,  I  know  25 
that  ye  all,  among  whom 
I  went  about  preaching 
the  kingdom,     shall    see 
my  face  no  more.    Where-  26 
fore   T    testify  unto   you 
this  day,  that  I  am  pure 
from  the  blood  of  all  men. 
For  I  shrank  not  from  de-27 
elating      unto     you    the 
whole   counsel    of     God. 
Take    heed    unto    your- 28 
selves,    and    to    all    the 

■i  Or.  in  comparison  of  accomplishing 
my  course 


places,  to  have  been  bishops.'1'' 
The  substitution  of  the  word 
bishops  is  important  only  as  it 
indicates,  what  was  undoubtedly 
true,  that  the  various  words 
bishop,  elder,  pastor,  teacher, 
angel  of  the  church,  and  the  like, 
were  in  apostolic  times  often 
used  interchangeably,  and  with- 
out any  idea  of  technical  preci- 
sion and  strictness  in  their  ap- 
plications; and  this  shows  that 
they  were  employed,  like  ordi- 
nary words  of  discourse,  as  gen- 
eral terms  of  designation. — not 
as  the  technical  titles  of  office. 
To  attempt  to  make  out  from 
these  primitive  institutions  any 


21.  1. 


THE   ACTS. 


489 


flock,  in  the  which  the 
Holy  Ghost  hath  made 
yon  '  bishops,  to  feed  the 
church  of  aGod,  which 
he  3  purchased   with    his 

29  own  blood.  I  know  that- 
after  my  departing 
grievous  wolves  shall 
enter  in  among  you,  not 

30  sparing  the  flock  ;  and 
from  among  your  own 
selves  shall  men  arise, 
speaking  perverse  things, 
to    draw    away    the   dis- 

31  ciples  after  them.  Where- 
fore watch  ye,  remember- 
ing that  by  the  space  of 
three  years  I  ceased  not 
to  admonish  every  one 
night  and  day  with  tears. 

32  And  now  I  commend  you 
to  2God,  and  to  the  word 
of  his  grace,  which  is  able 
to  build  you  up,  and  to 
give  you  the  inheritance 
among  all  them  that  are 

33  sanctified.     I  coveted  no 


1  Or.  overseers 

2  Manj'  ancient    authorities  read 


the 


nice  system,  which  shall  be 
adapted  to  modern  wants,  and 
conformed  to  modern  ideas,  is 
to  mistake  altogether  the  nature 
of  all  primitive  institutions, 
which  are  essentially  provisional, 
extemporaneous,  informal,  and 
changeable.  —  Of  God.  In  many 
of  the  most  ancient  copies  of  the 
New  Testament,  the  reading  is, 
"The  church  of  the  Lord,"  as  in 
the  margin.  But  the  question 
which  is  the  correct  reading  is 
uncertain. 

29.  Grievous  wolves ;  cruei 
enemies,  persecutors. 

30.  From  among  your  own  selves; 
that  is,  false  teachers  from  with- 
in the  church. 


man's  silver,  or  gold,  or 
apparel.  Ye  yourselves  34 
know  that  these  hands 
ministered  unto  my  ne- 
cessities, and  to  them  that 
were  with  me.  In  all  35 
things  I  gave  you  an  ex- 
am pie,  howr  that  so  labour- 
ing ye  ought  to  help  the 
weak,  and  to  remember 
the  words  of  the  Lord 
Jesus,  how  he  himself 
said,  It  is  more  blessed 
to  give  than  to  receive. 

And  when  he  had  thus  36 
spoken,  he  kneeled  down, 
and   prayed    with    the \\ 
all.     And   they  all   wept  37 
sore,  and    fell   on  Paul's 
neck,    and    kissed    him, 
sorrowing  most  of  all  foi  38 
the   word  which  he  had 
spoken,  that  they  should 
behold  his  face  no  more. 
And  they  brought  him  on 
his  wray  unto  the  ship. 

And  when  it  came  to  21 

Lord. 
3  Gr.  acquired. 


35.  These  words  are  not  re- 
corded by  any  of  the  evangelists 
among  the  sayings  of  the  Sa- 
viour. 

36.  jn.na  wnen  he  had  thus 
spoken.  The  reader  who  pos- 
sesses a  heart  of  true  sensibility, 
will  not  fail  to  be  affected  by 
the  manner  in  which  the  most 
sublime,  and  also  the  most 
delicate  and  tender,  traits  of  the 
Christian  character  are  blended 
in  the  expression  of  this  solemn 
farewell.  We  see  in  it  a  strong 
assertion  of  conscious  rectitude, 
made  in  a  spirit  of  humility  and 
lowliness  of  mind  ;  a  determined 
and  undaunted  courage,  tinged 


490 


THE   ACTS. 


21.  1- 


pass  that  we  were  parted 
from  them,  and  had  set 
sail,  we  came  with  a 
straight  course  unto  Cos, 
and  the  next  day  unto 
Khodes,  and  from  thence 

2  unto  Patara  :  and  having 
found  a  ship  crossing  over 
unto  Phoenicia,  we  went 

3  aboard,  and  set  sail.  And 
wh^n  we  had  come  in 
sight  of  Cyprus,  leaving 
it  on  the  left  hand,  we 
sailed  unto  Syria,  and 
landed  at  Tyre :  for  there 
the  ship  was  to  unlade  her 

4  b urden .  And  having 
found  the  disciples,  we 
tarried  there  seven  days  : 
and  these  said  to  Paul 
through  the  Spirit,  that 
he  should  not  set  foot  in 

5  Jerusalem.  And  when  it 
came  to  pass  that  we  had 
accomplished  the  days, 
we  departed  and  went  on 
our  journey;  and  they  all, 
with  wives  and  children, 
brought  us  on  our  way, 
till  we  were  out  of  the 
city  :  and  kneeling  down 
on  the  beach,  we  prayed, 

1  Or,  some 


with  the  depression  and  sadness 
awakened  by  dark  forebodings 
of  future  danger;  and  feelings 
of  peaceful  and  quiet' happiness, 
beaming  through  and  overcom- 
ing mournful  recollection.-;  of 
the  past,  and  the  sadness  of  a 
final  separation.  Thus  the 
tender  sensibilities,  and  the 
calm  but  indomitable  courage 
and  energy  of  the  great  apostle's 
character,    are    here    seen   in   a 


and  bade  each  other  fare-  6 
well ;    and   we    went   on 
board  the  ship,  but  they 
returned  home  again. 

And  when  we  had  fin-  7 
ished    the    voyage    from 
Tyre,  we  arrived  at  Ptole- 
mais  ;  and  we  saluted  the 
brethren,  and  abode  with 
them  one  day.     And  on  8 
the  morrow  we  departed, 
and  came  unto  Csesarea  : 
and     entering     into     the 
house  of  Philip  the  evan- 
gelist, who  was  one  of  the 
seven,  we  abode  with  him. 
Now  this  man  had  four  9 
daughters,  virgins,  which 
did    prophesy.     And    as  10 
we   tarried   there   '  many 
days,    there    came   down 
from     Judsea    a    certain 
prophet,  named  Agabus. 
And   coming  to  us,   and  11 
taking  Paul's  girdle,  he 
bound  his  own  feet  and 
hands,    and    said,    Thus 
saith    the    Holy     Ghost, 
So  shall  the  Jews  at  Jeru- 
salem bind  the  man  that 
owneth    this  girdle,   and 
shall  deliver  him  into  the 


combination  which  Christianity 
alone  is  able  to  produce. 
CHAPTER  XXI. 
4.  That  he  should  not  set  foot ; 
that  is,  warned  him  of  the  danger 
of  going. 

8.  Seven  ;  seven  deacons. 

9.  Prophesy.  This  word,  as 
very  often  used  in  such  a  connec- 
tion, denotes,  here,  publicly 
preaching  the  gospel. 

10.  Ayabus  ;  mentioned  before, 
11;  28. 


21.  23. 


THE  ACTS. 


491 


hands    of    the    Gentiles. 

12  And  when  we  heard  these 
things,  both  we  and  they 
of  that  place  besought 
him    not    to    go    up    to 

13  Jerusalem.  Then  Paul 
answered,  What  do  ye, 
weeping  and  breaking  my 
heart?  for  I  am  ready 
not  to  be  bound  only, 
but  also  to  die  at  Jerusa- 
lem for  the  name  of  the 

14  Lord  Jesus.  And  when 
he  would  not  be  per- 
suaded, we  ceased,  say- 
ing, The  will  of  the  Lord 
be  done. 

15  And  after  these   days 
we  1  took  up  our  baggage, 
and  went  up  to  Jerusa- 
lem.      And    there    went 

with  us  also  certain  of 
the  disciples  from  Csesa- 
rea,  bringing  with  them 
one  Mnason  of  Cyprus, 
an  early  disciple,  with 
whom  we  should  lodge. 
17  And  when  we  were 
come  to  Jerusalem,  the 
brethren      received 


us 


1  Or,  made  ready 


15.  We  took  up  our  baggage,  or, 
as  in  the  margin,  made  it  ready ,' 
i.  e.,  packed  it  up  in  bundles 
upon  mules  or  horses,  for  the 
journey  to  Jerusalem.  Carriages 
was  used  in  the  Old  Version, 
•where  it  had  the  old  English 
meaning — that  which  is  carried. 

16.  With  whom  ice  should  lodge  ; 
that  is,  at  Jerusalem. 

18.  James.  James  seems  to 
have  occupied  a  prominent  place 
among  the  Christians  at  Jerusa- 
lem at  this  time.  There  is  a 
tradition  that  the  church  at  that 


gladly.  And  the  day  f ol- 18 
lowing  Paul  went  in  with 
us  unto  James  ;  and  all 
the  elders  were  present. 
And  when  he  had  saluted  19 
them,  he  rehearsed  one 
by  one  the  things  which 
God  had  wrought  among 
the  Gentiles  by  his  min- 
istry. And  they,  when  20 
they  heard  it,  glorified 
God  ;  and  they  said  unto 
him,  Thou  seest,  brother, 
how  many  3  thousands 
there  are  among  the  Jews 
of  them  which  have  be- 
lieved ;  and  they  are  all 
zealous  for  the  law:  and 21 
they  have  been  informed 
concerning  thee,  thatthou 
teachest  all  the  Jews 
which  are  among  the 
Gentiles  to  forsake  Moses, 
telling  them  not  to  cir- 
cumcise their  children, 
neither  to  walk  after  the 
customs.  What  is  it  22 
therefore  ?  they  will  cer- 
tainly hear  that  thou  art 
come.     Do  therefore  this  23 

2  Gr.  myriads. 


place  was  officially  under  his 
charge.  (See  Acts  12:  17. 
15:  13.) 

20.  How  many  thousands  there 
are  among  the  Jeics,  &c. ;  i.e., 
how  many  thousands  still  retain- 
ing their  Jewish  faith  and 
worship,  who  yet  believed  that 
Jesus  was  the  promised  Messiah. 
James  desired  Paul  to  placate 
these  Jewish  Christians. 

21.  That  thou  teachest,  &c. 
This  was  not  true.  Paul  had 
taught  that  the  Gentiles  them- 
selves were  not  bound  to  obey 


492 


THE   ACTS. 


21.  23— 


that  we  say  to  thee  :  We 
have  four  men  which 
have    a    vow    on   them  ; 

24 these  take,  and  purify 
thyself  with  them,  and 
be  at  charges  for  them, 
that  they  may  shave  their 
heads :  and  all  shall 
know  that  there  is  no 
truth  in  the  things  where- 
of they  have  been  in- 
formed concerning  thee  ; 
but  that  thou  thyself 
also      walkest      orderly, 

25  keeping  the  law.  But  as 
touching  the  Gentiles 
which  have  believed,  we 
1  wrote,  giving  judgement 
that  they  should  keep 
themselves  from  things 
sacrificed    to  idols,    and 


1  Or,  enjoined    Many  ancient   author- 
ities read  sent. 


the  laws  of  Moses,  as  a  condition 
of  admission  to  the  Christian 
church;  but  he  had  not  inter- 
fered at  all  with  the  continued 
observance  of  these  laws  by  the 
Jews  themselves. — To  'walk  after 
the  customs ;  to  observe  the  cus- 
toms of  the  Jewish  law. 

24.  Purify  thyself  irith  them, 
&c. ;  that  is,  they  proposed  that 
he  should  publicly  engage  in  the 
performance  of  a  Jewish  rite,  in 
order  that  the  people  might  see 
that  he  still,  himself,  adhered  to 
the  Jewish  law.  It  is  very 
doubtful,  however,  whether  it 
was  wise  for  Paul  to  accede  to 
this  proposal.  Assuming  appear- 
ances for  the  sake  of  effect,  is 
generally  very  unsafe  policy.  It 
places  us  in  false  positions,  which 
are  very  apt  to  end  in  disastrous 
results,  as,  in  fact,  was  the  case 
in  tins  instance.  We  must  judge 
of   such   an   act   as   this  in  the 


from  blood,  and  from 
what  is  strangled,  and 
from  fornication.  Then  26 
Paul 3  took  the  men,  and 
the  next  day  purifying 
himself  with  them  went 
into  the  temple,  declar- 
ing the  fulfilment  of  the 
days  of  purification,  un- 
til the  offering  was  offer- 
ed for  every  one  of  them. 

And  when  the  seven  27 
days  were  almost  com- 
pleted, the  Jews  from 
Asia,  when  they  saw  him 
in  the  temple,  stirred  up 
all  the  multitude,  and 
laid  hands  on  him,  crying  28 
out,  Men  of  Israel,  help : 
This  is  the  man,  that 
teacheth  all  men  every- 

2  Or,  took  the  men  the  next  day,  and 
purifying  himself  &c. 


history  of  Paul,  upon  its  own 
merits,  and  not  consider  it  sanc- 
tioned by  his  inspiration.  Inspi- 
ration can  be  claimed  only  for 
the  writings  of  the  apostles.  In 
their  acts  they  were  liable  to  err, 
as  well  as  Moses,  or  David,  or 
anv  other  of  the  sacred  penmen. 
(See  23:  3-5.)  For  the  law 
relating  to  the  ceremonies  refer- 
red to  in  this  transaction,  see 
Num.  6:  13-21. 

25.  We  wrote,  &c. ;  on  the  oc- 
casion of  the  council,  as  record- 
ed Acts  15.  —  Giving  judgement  ; 
there  is  some  authority  in  the 
manuscripts  for  the  words  in- 
serted here  in  the  Old  Version, 
that  they  observe  no  such  thing, 
but  that  they  should,  &c. 

26.  Declaring  the  fulfilment; 
i.  e.,  explaining  to  the  ministers 
of  the  temple  what  he  had  corn* 
to  fulfil. 


—21.  38. 


THE  ACTS. 


493 


where  against  the  people, 
and  the  law,  and  this 
place :  and  moreover  he 
brought  Greeks  also  into 
the  temple,  and  hath  de- 
39  filed  this  holy  place.  For 
they  had  before  seen  with 
him  in  the  city  Trophi- 
mus  the  Ephesian,  whom 
they  supposed  that  Paul 
had  brought  into  the  tem- 

30  pie.  And  all  the  city 
was  moved,  and  the  peo- 
ple ran  together :  and 
they  laid  hold  on  Paul, 
and  dragged  him  out  of 
the  temple  :  and  straight- 
way the  doors  were  shut. 

31  And  as  they  were  seeking 
to  kill  him,  tidings  came 
up  to  the  'chief  captain  of 
the  "band,  that  all  Jeru- 
salem was   in   confusion. 

32  And  forthwith  he  took 
soldiers  and  centurions, 
and  ran  down  upon  them  : 
and  they,  when  they  saw 
the  chief  captain  and  the 
soldiers,  left   off  beating 

1  Or,  military  tribune    Gr.  chiliarch  - 
and  so  throughout  this  book. 


30.  The  doors  were  shut;  the 
gates  of  the  temple, — closed  by 
those  "who  had  charge  of  them, 
from  fear  of  the  tumult. 

31.  The  chief  captain.  There 
was  a  tower  near  /he  temple, 
called  the  tower  if  Antonia, 
where  a  Roman  military  force 
was  stationed,  especially  on  all 
the  public  festal  occasions  of  the 
Jews,  to  guard  against  public 
disturbances.  The  chief  captain 
here '  mentioned  was  the  com- 
mander of  this  guard.  His 
name,  as  afterwards  appears, 
was  Claudius  Lysias.     The  gov- 


Paul.  Then  the  chief  33 
captain  came  near,  and 
laid  hold  on  him,  and 
commanded  him  to  be 
bound  with  two  chains  ; 
and  inquired  who  he  was, 
and  what  he  had  done. 
And  some  shouted  one  34 
thing,  some  another, 
among  the  crowd :  and 
when  he  could  not  know 
the  certainty  for  the  up- 
roar, he  commanded  him 
to  be  brought  into  the 
castle.  And  when  he  35 
came  upon  the  stairs,  so 
it  was,  that  he  was  borne 
of  the  soldiers  for  the 
violence  of  the  crowd  ;  for  36 
the  multitude  of  the  peo- 
ple followed  after,  crying 
out,  Away  with  him. 

And  as  Paul  was  about  37 
to  be  brought  into  the 
castle,  he  saith  unto  the 
chief  captain,  May  I  say 
something  unto  thee  % 
And  he  said,  Dost  thou 
know  Greek?    Art   thou 38 

2  Or,  cohort 


ernor  of  Judea,  whose  name  was 
Felix,  resided  at  Cesarea. 

34.  Into  the  castle;  the  castle 
or  tower  of  Antonia. 

35.  Stairs;  leading  up  the 
rock  on  which  the  castle  was 
built. 

37.  Dost  thou  know  Greek? 
Paul  probably  asked  the  question 
in  the  Greek  tongue,  at  whieh 
the  chief  captain  was  surprised, 
as  it  was  a  mark  of  cultivation 
and  refinement  to  understand 
that  language. 

38.  The,  Egyptian.  The  Egyp- 
tian here  referred  to  was,  per- 


494 


THE   ACTS. 


21.   38— 


not  then  the  Egyptian, 
which  before  these  days 
stirred  up  to  sedition  and 
led  out  into  the  wilder- 
ness the  four  thousand 
men    of    the    Assassins  % 

39  But  Paul  said,  I  am  a 
Jew,  of  Tarsus  in  Cilicia, 
a  citizen  of  no  mean  city  : 
and  1  beseech  thee,  give 
me  leave   to   spjeak  unto 

40  the  people.  And  when 
he  had  given  him  leave, 
Paul,  standing  on  the 
stairs,  beckoned  with  the 
hand  unto  the  people  ; 
and  when  there  was  made 
a  great  silence,  he  spake 
unto  them  in  the  Hebrew 
language,  saying, 

22  Brethren  and  fathers, 
hear  ye  the  defence  which 
I  now  make  unto  you. 

2  And  when  they  heard 
that  he  spake  unto  them 
in  the  Hebrew  language, 
they  were  the  more  quiet : 
and  he  saith, 

3  I  am  a  Jew,  born  in 
Tarsus  of  Cilicia,  but 
brought  up  in  this  city, 
at  the  feet  of  Gamaliel, 
instructed  according  to 
the   strict  manner  of  the 


haps,  one  of  those  false  Christs 
predicted  by  Jesus,  in  Mark  13: 
o,  0.  —  Of  the  Assassins;  a  band 
of  robbers  so  called,  of  whose 
depredations  history  gives  some 
account. 

40.  In  the  Hebrew  language. 
Though  he  had  spoken  to  the 
officer  in  Greek,  he  addressed 
the  populace  in  the  Hebrew, 
that  being  the  language  of  the 
great  mass  of  the  inhabitants  of 


law  of  our  fathers,  being 
zealous  for  God,  even  as 
ye  all  are  tins  day:  and 4 
I  persecuted  this  Way 
unto  the  death,  binding 
and  delivering  into  pris- 
ons both  men  and  wo- 
men. As  also  the  high  5 
priest  doth  bear  me  wit- 
ness, and  all  the  estate  of 
the  elders :  from  whom 
also  I  received  letters 
unto  the  brethren,  and 
journeyed  to  Damascus, 
to  bring  them  also  which 
were  there  unto  Jerusa- 
lem in  bonds,  for  to  be 
punished.  And  it  came  6 
to  pass,  that,  as  I  made 
my  journey,  and  drew 
nigh  unto'  Damascus, 
about  noon,  suddenly 
there  shone  from  heaven 
a  great  light  round  about 
me.  And  I  fell  unto  the 7 
ground,  and  heard  a  voice 
saying  unto  me,  Saul, 
Saul,  why  persecutest 
thou  me  ?  And  I  answrer-  8 
ed,  Who  art  thou,  Lord  % 
And  he  said  unto  me,  I 
am  Jesus  of  Nazareth, 
whom  thou  persecutest. 
And  they  that  were  with  9 


Jerusalem. 

CHAPTER  XXII. 

2.  The  Hebreto  language;  which 
was  their  native  tongue. 

3.  At  the  feet  of  Gamaliel; 
under  the  instruction  of  Gama- 
liel. 

4.  This  Way  ;  those  believing 
in  this  way;  that  is,  the  Chris- 
tians. 

9.  Htard  not  the  voice  ;  under- 
stood it   not.      That  they   did 


22.  22. 


THE  ACTS. 


495 


me  beheld  indeed  the 
light,  but  they  heard  not 
the    voice    of'  him    that 

10  spake  to  me.  And  I  said, 
What  shall  I  do,  Lord  I 
And  the  Lord  said  unto 
me,  Arise,  and  go  into 
Damascus  ;  and  there  it 
shall  be  told  thee  of  all 
things  which  are  appoint- 

11  ed  for  thee  to  do.  And 
when  I  could  not  see  for 
the  glory  of  that  light, 
being  led  by  the  hand  of 
them  that  were  with  me, 
I   came   into    Damascus. 

12  And  one  Ananias,  a  de- 
vout man  according  to 
the  law,  well  reported  of 

#by  all  the  Jews  that  dwelt 

13  there,  came  unto  me,  and 
standing  by  me  said  unto 
me,  Brother  Saul,  receive 
thy  sight.  And  in  that 
very  hour  I  'looked  up 

14 on  him.  And  he  said, 
The  Grod  of  our  fathers 
hath  appointed  thee  to 
know  his  will,  and  to  see 
the  Righteous  One,  and 
to  hear  a  voice  from  his 

15  mouth.  For  thou  shalt 
be  a  witness  for  him  un- 

1  Or,  received  my   sight   and   looked 


hear  the  sound,  is  stated  in  the 
original  account  of  the  transac- 
tion.  (Acts  9:7.) 

12.  According  to  the  law  ;  the 
Jewish  law. 

14.    The  Righteous    One;    Je- 
sus. 

16.    Wash  away  thy  sins.     The 
water  used  in  baptism,   has,    of 
course,  no  actual  efficacy  in  re 
movdngsin;  and  yet  baptism  is 


to  all  men  of  what  thou 
hast  seen  and  heard.  And  16 
now  why    tamest  thou  % 
arise,    and    be   baptized, 
and  wash  away  thy  sins, 
calling  on  his  name.  And  17 
it    came    to    pass,     that, 
when  I  had  returned  to 
Jerusalem,    and   while    I 
prayed  in  the  temple,  I 
fell  into   a    trance,    and  18 
saw  him  saying  unto  me, 
Make  haste,  and  get  thee 
quickly  out  of  Jerusalem : 
because  they  will  not  re- 
ceive  of  thee    testimony 
concerning    me.     And    1 19 
said.    Lord,    they    them- 
selves know   that   I  im- 
prisoned   and     beat     in 
every     synagogue     them 
that    believed    on   thee : 
and   when   the   blood  of  20 
Stephen  thy  witness  was 
shed,  I  also  was  standing 
by,  and  consenting,   and 
keeping  the  garments  of 
them  that  slew  him.   And  21 
he  said  unto  me,  Depart : 
for  I  will  send  thee  forth 
far  hence  unto  the  Gen- 
tiles. 
And    they    gave     him  22 

upon  him 


something  more  than  a  mere 
ceremony.  Considered  as  an  act 
by  which  the  soul  publicly  ac- 
knowledges Ood,  &,nd  becomes 
committed  to  his  service,  it  has 
a  powerful  influence  in  pro- 
moting inward  purification. 

22.  They  gave  him  audience; 
they  listened  to  Mm.  —  Unto  this 
word ;  his  speaking  of  the  Gen- 
tiles as  the  objects  of  God's 
favorable  regard. 


496 


THE   ACTS. 


22.  22- 


audience  nnto  this  word  ; 
and  the}'  lifted  up  their 
voice,  and  said,  Away 
with  such  a  fellow  from 
the  earth  :  for  it  is  not  fit 

23  that  he  should  live.  And 
as  they  cried  out,  and 
threw  off  their  garments, 
and  cast  dust  into  the  air, 

24  the  chief  captain  com- 
manded him  to  be  brought 
into  the  castle,  bidding 
that  he  should  be  ex- 
amined by  scourging,  that 
he  might  know  for  what 
cause   they     so     shouted 

25  against  him.  And  when 
they  had  tied  him  up 
'with  the  thongs,  Paul 
said  unto  the  centurion 
that  stood  by,  Is  it  lawful 
for  you  to  scourge  a  man 
that  is  a  Roman,  and  un- 

26 condemned?  And  when 
(he  centurion  heard  it,  he 
went  to  the  chief  captain, 
and  told  him,  saying, 
What  art  thou  about  to 
do  2    for    this    man   is   a 

27  Roman.  And  the  chief 
captain  came,  and  said 
unto    him,    Tell  me,    art 

1  Or,  for 


24.  Examined  by  scourging  ;  a 
common  mode  of  extorting  con- 
fessions in  those  days,  though 
forbidden  in  the  case  of  Roman 
citizens. 

2G.  The  alarm  of  the  centu- 
rion is  more  clearly  expressed 
here  than  in  the  phraseology  of 
the  Old  Version. 

_  28.  A  Hainan  born  ;  born  in  a 
city,  Tarsus,  upon  which,  per- 
haps, as  a  city,    these  privileges 


thou  a  Roman  ?  And  he 
said,  5Tea.  And  the  chief  28 
captain  answered,  With 
a  great  sum  obtained  I 
this  citizenship.  And 
Paul  said,  But  I  am  a  Ro- 
man born.  They  then  29 
which  were  about  to  ex- 
amine him  straightway 
departed  from  him  :  and 
the  chief  captain  also 
was  afraid,  when  he  knew 
that  he  was  a  Roman, 
and  because  he  had  bound 
him. 

But  on  the  morrow,  de-  30 
siring  to  know  the  cer- 
tainty, wherefore  he  was 
accused  of  the  Jews,  he 
loosed  him,  and  com- 
manded the  chief  priests 
and  all  the  council  to 
come  together,  and 
brought  Paul  down,  and 
set  him  before  them. 

And  Paul,  looking  sted-  23 
fastly  on  the  council, 
said.  Brethren,.  I  have 
lived  before  God  in  all 
good  conscience  until  this 
day.  And  the  high  priest  2 
Ananias    commanded 


had  been  conferred  ;  or  else  en- 
titled to  them  personally  through 
his  parents. 

CHAPTER  XXIII. 

1.  Looking  sted/astly  ;  looking 
around  upon  the  Mfembly  with 
an  air  of  confidence  and  con- 
scious innocence, 

2.  Offended  at  so  bold  and 
decided  an  assertion  of  his  in- 
nocence. 


-23.  9. 


THE   ACTS. 


497 


them  that  stood  by  him 
to    smite    him    on     the 

3  mouth.  Then  said  Paul 
unto  him,  God  shall  smite 
thee,  thou  whited  wall : 
and  sittest  thou  to  judge 
me  according  to  the  law, 
and  commandest  me  to 
be    smitten    contrary    to 

4 the  law?  And  they  that 
stood  by  said,  Revilest 
thou   God's  high  priest? 

5  And  Paul  said,  I  wist  not, 
brethren,  that  he  was 
high  priest :  for  it  is 
written,  Thou  shalt  not 
speak  evil  of  a  ruler  of 

6  thy  people.  But  when 
Paul   perceived  that   the 


3.  Thou  whited  wall;  thou 
hypocrite.  Ananias  did,  in 
fact,  afterwards  come  to  a  vio- 
lent and  miserable  death,  by  the 
hands  of  assassins. 

5.  I  wist  not — that  he  was  high 
priest.  He  was  not  high  priest 
officially,  though  he  had  held 
the  office  at  a  former  period,  and 
still  retained  the  title.  On  this 
account  it  may  have  been  that 
there  was  nothing  in  his  dress, 
or  in  his  situation  in  the  assem- 
bly, to  designate  his  rank. 

6.  Touching  the  hope,  &c. 
Here  was  another  artifice,  (21 : 
26;)  for,  although  what  Paul 
said  was  strictly  true,  as  he  had 
actually  met  with  opposition  on 
this  account,  still  it  was  not  this, 
but  other  and  very  different 
charges,  (21 :  28.  22:  22,)  which 
had  been  the  exciting  cause  of 
the  present  tumult;  so  that,  at 
this  time,  such  a  statement  was 
adapted  to  give  a  false  impres- 
sion. The  conduct  of  Paul  in 
this,  and  in  the  former  case,  has 
generally    been   approved, — the 


one  part  were  Sadducees, 
and  the  other  Pharisees, 
he  cried  out  in  the  coun- 
cil, Brethren,  I  am  a 
Pharisee,  a  son  of  Phari- 
sees :  touching  the  hope 
and  resurrection  of  the 
dead  I  am  called  in  ques- 
tion. And  when  he  had  7 
so  said,  tli ere  arose  a  dis- 
sension between  the  Phari- 
sees and  Sadducees  :  and 
the  assembly  was  divided. 
For  the  Sadducees  say  that  8 
there  is  no  resurrection, 
neither  angel,  nor  spirit : 
but  the  Pharisees  confess 
both.  And  there  arose  a  9 
great  clamour  :  and  some 


cases  having  been  regarded  as 
examples  of  commendable 
adroitness.  But  whether  it  was 
best  to  resort  to  these  indirect 
measures,  rather  than  to  take 
the  bold  and  perfectly  honest 
course  usually  characteristic  of 
him,  ought  not  to  be  considered 
as  settled  simply  by  the  fact  that 
he  did  resort  to  them.  He  was 
liable  to  fall  into  error  and  sin 
in  his  conduct  and  measures,  as 
well  as  all  other  inspired  men. 
We  observe  that  no  permanent 
good  resulted  from  the  artifices 
in  either  case. 

8.  No  resurrection ;  no  future 
existence. 

9.  The  words  added  in  the 
Old  Version,  let  us  not  fight 
against  God,  are  wantiug  in  the 
best  manuscripts.  The  Phari- 
sees refer  to  Paul's  account  on 
the  preceding  day  of  his  conver- 
sion and  the  vision  in  the  tem- 
ple, and  then  the  "debate  is 
broken  off  by  the  violence  of 
the  tumult  which  ensues. 


498 


THE   ACTS. 


23.  9— 


of  the  scribes  of  the 
Pharisees'  part  stood  up, 
and  strove,  saying,  We 
find  no  evil  in  this  man : 
and  what  if  a  spirit  hath 
spoken   to     him,    or    an 

10 angel?  And  when  there 
arose  a  great  dissension, 
the  chief  captain,  fearing 
lest  Paul  should  be  torn 
in  pieces  by  them,  com- 
manded the  soldiers  to 
go  down  and  take  him  by 
force  from  among  them, 
and  bring  him  into  the 
castle. 

li  And  the  night  follow- 
ing the  Lord  stood  by 
him,  and  said,  Be  of  good 
cheer:  for  as  thou  hast 
testified  concerning  me  at 
Jerusalem,  so  must  thou 
bear  witness  also  at  Rome. 

12  And  when  it  was  day, 
the  Jews  banded  togeth- 
er, and  bound  themselves 
under  a  curse,  saying  that 
they  would  neither  eat 
no/  drink   till  they  had 

13  killed  Paul.  And  they 
were  more  than  forty 
which    made    this    con- 

1  Or,  having  come  in  upon  them,  and 


11.  At  Rome;  thus  implying 
that  he  was  to  be  rescued  from 
the  danger  which  threatened 
him,  and  enabled  to  execute  his 
purpose  of  going  to  Rome.  (19: 
21.) 

12.  Under  a  curse;  under  an 
oath. 

15.  And  we,  &q.  ;  that  is,  they 
■were  to  lay  wait  for  him  and 
assassinate  him  on  the  way. 

17.  Thus  Paul  appealed  to  a 


spiracy.  And  they  came  14 
to  the  chief  priests  and 
the  elders,  and  said,  We 
have  bound  ourselves  un- 
der a  great  curse,  to  taste 
nothing  until  we  have 
killed  Paul.  Now  there- 15 
fore  do  ye  with  the  coun- 
cil signify  to  the  chief 
captain  that  he  bring  him 
down  unto  you,  as  though 
ye  wTould  judge  of  his 
case  more  exactly :  and 
we,  or  ever  he  come  near, 
are  ready  to  slay  him. 
But  Paul's  sister's  son  16 
heard  of  their  lying  in 
wait,  !  and  he  came  and 
entered  into  the  castle, 
and  told  Paul.  And  Paul  17 
called  unto  him  one  of 
the  centurions,  and  said, 
Bring  this  young  man 
unto  the  chief  captain  : 
for  he  hath  something 
to  tell  him.  So  he  took  18 
him,  and  brought  him  to 
the  chief  captain,  and 
saith,  Paul  the  prisoner 
called  me  unto  him,  and 
asked  me  to  bring  this 
young    man    unto    thee, 

he  entered  <&c. 


military  man  for  protection, 
which,  if  granted,  he  knew  must 
necessarily  be  military.  His 
example  is  of  no  absolutely 
binding  authority,  but  the  case 
shows,  at  least,  how  he  understood 
the  gospel  in  respect  to  the 
right  of  human  governments  to 
exercise  such  powers,  for  the 
purposes  of  public  and  private 
protection. 


—23.  28. 


THE   ACTS. 


501 


who    hath   something   to 

19  say  to  thee.  And  the 
chief  captain  took  him  by 
the  hand,  and  going 
aside  asked  him  private- 
ly,   What    is    that   thou 

20  hast  to  tell  me  ?  And  he 
said,  The  Jews  have 
agreed  to  ask  thee  to 
bring  down  Paul  to-mor- 
row unto  the  council,  as 
though  thou  wo  tildes  t  in- 
quire somewhat  more  ex- 
actly    concerning      him. 

21  Do  not  thou  therefore 
yield  unto  them :  for 
there  lie  in  wait  for  him 
of  them  more  than  forty 
men,  which  have  bound 
themselves  under  a  curse, 
neither  to  eat  nor  to 
drink  till  they  have  slain 
him  :  and  now  are  they 
ready,    looking    for    the 

22  promise  from  thee.  So 
the  chief  captain  let  the 
young  man  go,  charging 
him,  Tell  no  man  that 
thou  hast  signified  thsese 

1    Some   ancient    authorities    omit   1 


23.  As  far  as  Cesar ea ;  in 
order  to  remove  him  effectually 
from  the  scene  of  clanger.  The 
foot-soldiers  were  only  to  accom- 
pany him  a  part  of  the  way,  un- 
til he  should  have  reached  a  safe 
distance  from  the  city. 

24.  The  governor ;  the  gov- 
ernor of  Judea,  a  successor  of 
Pilate. 

25.  After  this  form;  the  letter 
appears  to  be  a  copy  of  the  orig- 
inal. 

27.  Having  learned  that  he  was 
a  Roman.   Lysias  misrepresented 

20 


things  to  me.  And  he  23 
called  unto  him  two  of 
the  centurions,  and  said, 
Make  ready  two  hundred 
soldiers  to  go  as  far  as 
Csesarea,  and'  horsemen 
threescore  and  ten,  and 
spearmen  two  hundred, 
at  the  third  hour  of  the 
night :  and  he  bade  them  24 
provide  beasts,  that  they 
might  set  Paul  thereon, 
and  bring  him  safe  unto 
Felix  the  governor.  And  25 
he  wrote  a  letter  after  this 
form : 

Claudius    Lysias  unto  26 
the  most  excellent  gover- 
nor Felix,  greeting.  This  27 
man   was   seized    by  the 
Jews,   and   was  about  to 
be  slain  of  them,  when  I 
came  upon  them  with  the 
soldiers,  and  rescued  him, 
having    learned    that  he 
was  a  Roman.     And  de-gg 
siring  to  know  the  cause 
wherefore    they   accused 
him, i  I  brought  him  down 

brought  him  down  unto  their  council. 


the  facts  in  his  own  favor.  He 
speaks  as  if  his  taking  Paul  was 
a  rescue  prompted  by  his  zeal  to 
protect  the  rights  of  a  Roman 
citizen.  By  this  means,  he 
thought  he  should  exhibit  him- 
self in  a  favorable  light  before 
the  governor;  whereas  the  fact 
was  that  he  arrested  Paul  as  a 
criminal,  and  was  going  to  put 
him  to  the  torture,  when  he  ac- 
cidentally learned  that  he  was  a 
Roman.  (22:24-30.) 

28.  And  desiring  to  know; 
that  is,  in  order  that  I  might 
know, 


502 


THE  ACTS. 


23.  29— 


29  unto  their  council :  whom 
I  found  to  be  accused 
about  questions  of  their 
law,  but  to  have  nothing 
laid  to  his  charge  worthy 
of    death    or    of    bonds. 

30  And  when  it  was  shewn 
to  me  that  there  would 
be  a  plot  against  the  man, 
I  sent  him  to  thee  forth- 
with, charging  his  accus- 
ers also  to  speak  against 
him  before  thee.1 

81  So  the  soldiers,  as  it 
was  commanded  them, 
took  Paul,  and  brought 
him    by   night    to   Anti- 

32  patris.  But  on  the 
morrow  they  left  the 
horsemen  togo  with  him, 
and  returned  to  the  castle : 

33  and  they,  when  they  came 
to  Ceesarea,  and  delivered 
the  letter  to  the  governor, 
presented    Paul     also 

;54  before  him.  And  when 
he  had  read  it,  he  asked 
of  what  province  he  was  ; 

1  Many  ancient  authorities  add  Fare- 
well. 

29.    Of  bonds;  imprisonment. 

32.  And  returned;  as  the 
prisoner  was  now  so  far  from  the 
city  as  to  be  out  of  immediate 
danger. 

In  Herod's  palace ;  in  a 
place  of  confinement  connected 
with  it.  This  hall  was  a  cele- 
brated public  edifice  erected  by 
Herod. 

CHAPTER  XXI V. 

1.  Came  down;  to  Cesarea. — 
Orator ;  advocate.  Tertullus, 
judging  from  his  name,  was  a 
Roman:  and  he  was  employed, 
probably,  on  account  of  his  ac- 
quaintance   with    the    language 


and  when  he  understood 
that  he  was  of  Cilicia,  1 38 
will  hear  thy  cause,  said 
he,  when  thine  accusers 
also  are  come:  and  he 
commanded  him  to  be 
kept  in  Herod's  'palace. 

And  after  five  days  the  24 
high  priest  Ananias  came 
down  with  certain  elders, 
and  with  an  orator,  one 
Tertullus ;  and  they  in- 
formed the  governor 
against  Paul.  And  when  % 
he  was  called,  Tertullus 
began  to  accuse  him, 
saying, 

Seeing  that  by  thee  we 
enjoy  much  peace,  and 
that  by  thy  providence 
evils  are  corrected  for  this 
nation,  we  accept  it  in  all  8 
ways  and  in  all  places, 
most  excellent  Felix, 
with  all  thankfulness. 
But,  that  I  be  not  further  4 
tedious  unto  thee,  I 
intreat  thee  to  hear  us  of 

2  Gr.  Prcetorium. 


and  forms  of  procedure  used  at 
the  Roman  tribunals. 

2,  3.  Contemporaneous  history 
represents  Felix  as  base  and  ty- 
rannical, though  efficient  in  his 
government.  The  obsequious- 
ness of  this  orator's  introduction 
contrasts  strongly  with  the 
honest  dignity  of  that  of  Paul, 
(v.  10.) — Evils  are  corrected  for 
this  nation;  some  instances  of 
the  subduing  of  bauds  of 
robbers  are  reported  by  history 
under  the  administration  of 
Felix,  enough  to  give  a  sort  of 
foundation  to  the  flattery  of 
Tertullus. 


■24.  14. 


THE   ACTS. 


503 


thy  clemency  a  few  words. 

5  For  we  have  found  this 
man  a  pestilent  fellow, 
and  a  mover  -  of  insur- 
rections among  all  the 
Jews  throughout  'the 
world,  and  a  ringleader  of 
the  sect  of  the  Nazarenes : 

6  who  moreover  assayed  to 
8 profane   the   temple:    on 

whom  also  we  laid  hold  :2 
from  whom  thou  wilt  be 
able,  by  examining  him 
thyself,  to  take  know- 
ledge of  all  these  things, 
whereof  we  accuse  him. 

9  And  the  Jews  also  joined 
in  the  charge,  affirming 
that    these    things    were 

,  so. 

10  And  when  the  gover- 
nor had  beckoned  unto 
him  to  speak,  Paul  an- 
swered. 


1  Gr.  the  inhabited  earth. 

2  Some  ancient  authorities  insert  and 
we  would  have  judged  him  according  to 
our  law.    7  But  the  chief  captain  Lysias 


6.  The  Old  Version  contained 
the  words  added  here  in  the 
margin. 

8.  According  to  the  Old  Ver- 
sion Tertullus  represents  the  ac- 
cusers as  the  witnesses  on  whom 
he  will  rely;  according  to  the 
New  Version  he  practically  ad- 
mits that  he  has  no  witnesses, 
and  asks  Felix  to  examine  Paul, 
for  himself;  and  as  Felix  pro- 
ceeds at  once  to  call  on  Paul  for 
his  defence,  without  hearing 
from  any  witnesses  against  him, 
and  as  the  Jews  from  Asia,  who 
first  stirred  up  the  tumult  against 
Paul,  were  evidently  not  present 
to  testify  against  him,  (see  ver. 
19,)    the    latter     interpretation 


Forasmuch  as  I  know 
that   thou    hast  been  of 
many  years  a  judge  unto 
this   nation,    I  do  cheer 
fully  make  my  defence  : 
seeing    that    thou    canst  11 
take   knowledge,   that  it 
is   not  more  than  twelve 
days  since  I  went  up  to 
worship     at    Jerusalem: 
and  neither  in  the  temple  12 
did  they  find  me  disput- 
ing with  any  man  or  stir- 
ring up  a  crowd,  nor  in 
the   synagogues,    nor  in 
the    city.       Neither    can  13 
they   prove   to   thee    the 
things  whereof  they  now 
accuse   me.      But  this  1 14 
confess   unto    thee,    that 
after    the     Way     which 
they  call  3a  sect,  so  serve 
I  the  God  of  our  fathers, 
believing  all  things  which 


came,  and  with  great  violence  took  him 

away  out  of  our  hands,  8  commanding 

his  accusers  to  come  before  thee. 

3  Or,  ' 


must  be  regarded  as  the  more 
reasonable  one. 

11.  The  whole  of  Paul's 
address  before  Felix  is  much 
more  graphically  rendered  in 
the  New  Version  than  in  the 
Old. — Twelve  days.  In  carefully 
reckoning  the  days  enumerated 
in  the  course  of  the  narrative, 
from  the  time  of  Paul's  arrival  at 
Jerusalem,  we  make  more  than 
twelve,  unless  we  consider  the 
five  mentioned  24:  1  as  com- 
mencing, not  at  the  time  of 
Paul's  arrival  at  Cesarea,  but  at 
that  of  his  apprehension  by 
Lysias. 

12.  This  is  in  reply  to  the 
charge  made  by  Tertullus.  (v.  5.) 


504 


THE  ACTS. 


24.14— 


are  according  to  the  law, 
and  which  are  written  in 

15  the  prophets:  having 
hope  toward  God,  which 
these  also"  themselves 
'look  for,  that  there  shall 
be  a  resurrection  both  of 
the      just      and    unjust. 

16  Herein  do  I  also  exercise 
myself  to  have  a  con- 
science void  of  offence 
toward  God  and  men  al- 

17 way.  Now  "after  many 
years  I  came  to  bring 
alms   to  my  nation,   and. 

18 offerings:  3 amidst  which 
they  found  me  purified 
in  the  temple,  with  no 
crowd,  nor  yet  with 
tumult:  but  there  were 
certain  Jews  from  Asia — 

19 who  ought  to  have  been 
here  before  thee,  and  to 
make  accusation,  if  they 
had    aught  against    me. 

20  Or  else  let  these  men 
themselves  say  what 
wrong-doing  they  found, 
when  I  stood  before  the 

21  council,  except  it  be  for 
this  one  voice,  that  I 
cried  standing  among 
them,  Touching  the  resur- 

1  Or,  accept  2  Or,  some 

3  Or,  in  presenting  which 


17.  After  many  years ;  after  an 
absence  of  many  years. 

18.  Purified;  engnged  in  the 
duties  pertaining  to  ceremonial 
purification. 

19.  Who  ought,  &c. ;  meaning 
the  Jews  from  Asia  who  made 
the  original  charge. 

23.  Should  have  indulgence; 
that  is,  should  not  be  kept  in 
close  confinement.  —  To  minister 


rection  of  the  dead  I  am 
called  in  question  before 
you  this  day. 

But  Felix,  having  more 22 
exact  knowledge  concern- 
ing the  Way,  deferred 
them,  saying,  When 
Lysias  the  chief  captain 
shall  come  down,  I  will 
determine  your  matter. 
And  he  gave  order  to  the  23 
centurion  that  he  should 
be  kept  in  charge,  and 
should  have  indulgence ; 
and  not  to  forbid  any  of 
his  friends  to  minister 
unto  him. 

But  after  certain  days,  24 
Felix  came  with  Drusilla, 
4  his  wife,  wrhich  was  a 
Jewess,  and  sent  for  Paul, 
and  heard  him  concern- 
ing the  faith  in  Christ 
Jesus.  And  as  he  rea-25 
soned  of  righteousness, 
and  5 temperance,  and  the 
judgement  to  come,  Felix 
was  terrified,  and  an- 
swered, Go  thy  way  for 
this  time ;  and  when  I 
have  a  convenient  season, 
I  will  call  thee  unto  me. 
He    hoped    withal     that  26 

4  Gr.  his  own  wife. 

5  Or,  self-control 


unto  him ;  to  attend  upon  him, 
and  administer  to  his  comfort. 

24.  Drusill't ;  the  daughter  of 
Herod  Agrippa.  Felix  had 
enticed  her  away  from  her  hus- 
band, who  was  still  living,  as 
is  related  by  the  historians  of 
those  times. 

26.  Communed  with ;  conversed 
with, — intimating  to  him,  in 
these  conversations,  that   he  or 


-25.  11. 


THE  ACTS. 


505 


money  would  be  given 
him  of  Paul:  wherefore 
also  he  sent  for  him  the 
oftener,    and    communed 

27  with  him.  But  when 
two  years  were  fulfilled, 
Felix  was  succeeded  by 
Porcius  Festus  ;  and  de- 
siring to  gain  favour  with 
the  Jews,  Felix  left  Paul 
in  bonds. 

25  Festus  therefore,  'hav- 
ing come  into  the  pro- 
vince, after  three  days 
went    up     to    Jerusalem 

2  from  Csesarea.  And  the 
chief  priests  and  the  prin- 
cipal men  of  the  Jews 
informed  him  against 
Paul ;  and  they  besought 

3  him,  asking  favour  against 
him,  that  he  would  send 
for  him  to  Jerusalem  ; 
laying  wait   to  kill  him 

4  on  the  way.  Howbeit 
Festus  answered,  that 
Paul  was  kept  in  charge 
at  Caesarea,  and  that  he 
himself  was  about  to  de- 

5  part  thither  shortly.  Let 
them  therefore,  saith  he, 
which  are  of  power  among 
you,  go  down  with  me, 
and  if  there  is  anything 
amiss  in  the  man,  let 
them  accuse  him. 

6  And  when  he  had  tar- 
ried   among    them    not 

1  Or,  having  entered  upon  his  province 


his  friends,  by  paying  a  sum  of 
money,  might  secure  his  release. 
CHAPTER  XXV. 
3.  Laying  wait  ;    designing  to 
employ  men  to  lie  in  wait. 


more  than  eight  or  ten 
days,  he  went  down  unto 
Csesarea ;  and  on  the 
morrow  he  sat  on  the 
judgement-seat,  and  com- 
manded Paul  to  be 
brought.  And  when  he? 
was  come,  the  Jews  which 
had  come  down  from 
Jerusalem  stood  round 
about  him,  bringing 
against  him  many  and 
grievous  charges,  which 
they-  could  not  prove ; 
while  Paul  said  in  his  8 
defence,  Neither  against 
the  laws  of  the  Jews,  nor 
against  the  temple,  nor 
against  Caesar,  have  I 
sinned  at  all.  But  Festus,  9 
desiring  to  gain  favour 
with  the  Jews,  answered 
Paul,  and  said,  Wilt  thou 
go  up  to  Jerusalem,  and 
there  be  judged  of  these 
things  before  me?  But  10 
Paul  said,  I  am  standing 
before  Caesar's  judge- 
ment-seat, where  I  ought 
to  be  judged :  to  the  Jews 
have  I  done  no  wrong,  as 
thou  also  very  well  know-- 
est.  If  then  I  am  a  wrong- 11 
doer,  and  have  committed 
any  thing  worthy  of 
death,  I  refuse  not  to  die : 
but  if  none  of  those 
things   is    true,    whereof 


10.  I  am  staii ding,  &c.  ;  mean- 
ing that,  as  a  Roman  citizen,  he 
was  entitled  to  trial  before  Ro- 
man tribunals. 

11.  Unto  them  ;  unto  the  Jew§. 


506 


THE   ACTS. 


25.  11- 


these  accuse  me,  no  man 
can  'give  me  up  unto 
them.      I    appeal   unto 

12  Caesar.  Then  F e  s  t  u  s, 
when  lie  had  conferred 
with  the  council,  answer- 
ed. Thou  hast  appealed 
unto  Caesar  :  unto  Caesar 
shalt  thou  go. 

13  JSTow  when  certain  days 
were  passed,  Agrippa  the 
king  and  Bernice  arrived 
at  Ca3sarea,  2and  saluted 

14  Festus.  And  as  they 
tarried  there  many  days, 
Festus  laid  Paul's  case 
before  the  king,  saying, 
There  is  a  certain  man 
left  a  prisoner  by  Felix  : 

15 about  whom,  when  I  was 
at  Jerusalem,  the  chief 
priests  and  the  elders  of 
the  Jews  informed  me, 
asking     for     sentence 

16  against  him.  To  whom  I 
answered,  that  it  is  not 
the  custom  of  the  Romans 
to  give  up  any  man,  be- 
fore tha  t  the  accused  have 
the  accusers  face  to  face, 
and  have  had  opportunity 

1  Gr.  grant  me  by  favour  :  and  so  in 
ver.  16. 

2  Or,  having  saluted 


13.  Agrippa  ;  culled  in  history 
Agrippa  the  younger,  the  son  of 
the  Herod  Agrippa  who  put 
James  to  death.  (Acts  12:  1,  2.) 
When  his  father  died,  he  was 
too  young  to  succeed  him,  and 
accordingly  a  succession  of  offi- 
cers, called  in  this  history 
governors,  were  sent  from  Rome 
to  administer  the  affairs  of  Judea. 
Agrippa  had  now  arrived  at 
maturity,  and  had  been  invested 
with    the   government    of   some 


to  make  his  defence  con- 
cerning the  matter  laid 
against  him.  When  there- 17 
fore  they  were  come  to- 
gether here,  I  made  no 
delay,  but  on  the  next 
day  sat  down  on  the 
judgement-seat,  and  com- 
manded the  man  to  be 
b  r  o  u  g  h  t.  Concerning  18 
whom,  when  the  accusers 
stood  up,  they  brought 
no  charge  of  such  evil 
things  as  I  supposed ; 
but  had  certain  questions  19 
against  him  of  their  own 
3  religion,  and  of  one 
Jesus,  who  was  dead, 
whom  Paul  affirmed  to 
be  alive.  And  I,  being  20 
perplexed  how  to  inquire 
concerning  these  things, 
asked  whether  he  would 
go  to  Jerusalem,  and 
there  be  judged  of  these 
matters.  But  when  Paul  21 
had  appealed  to  be  kept 
for  the  decision  of  4the 
emperor,  I  commanded 
him  to  be  kept  till  I 
should  send  him  to  Caesar. 

3  Or.  supers/'/ /ion 

4  Gr.  the  Augustus. 


countries  north  of  Judea.  Ber- 
nice was  Agrippa's  sister,  liv- 
ing with  him,  however,  as  his 
wife. 

20.  And  I,  heing  perplexed  limn 
10  inquire,  &c. ;  all  such  matters 
seemed  to  a  Roman  governor 
like  Festus,  matters  of  entire 
indifference  and  unconcern, 
about  which  he  neither  knew 
nor  cared  aught. 

21.  The  Emperor;  Augustus 
Caesar. 


-26.  5. 


THE  ACTS. 


507 


22 And  Agrippa  said  unto 
Festus,  I  also  'could  wish 
to  hear  the  man  myself. 
To-morrow,  saith  he,  thou 
shalt  hear  him. 

23  So  on  the  morrow,  when 
Agrippa  was  come,  and 
Bernice,  with  great  pomp, 
and  they  were  entered 
into  the  place  of  hearing, 
with  the  chief  captains, 
and  the  principal  men  of 
the  city,  at  the  command 
of    Festus     Paul    was 

24 brought  in.  And  Festus 
saith,  King  Agrippa,  and 
all  men  which  are  here 
present  with  us,  ye  behold 
this  man,  about  whom  all 
the  multitude  of  the  Jews 
made  suit  to  me,  both  at 
Jerusalem  and  here,  cry- 
ing that  he  ought  not  to 

25  live  any  longer.  But  I 
found  that  he  had  com- 
mitted nothing  worthy  of 
death :  and  as  he  himself 
appealed  to  2  the  emperor 
X  determined  to  send  him. 

2fi  Of  whom  I  have  no  certain 
thing  to  write  unto  my 
lord.  Wherefore  I  have 
brought  him  forth  before 
you,  and  specially  before 

1  Or,  was  wishing 

2  Gr.  the  Augustus. 


22.  /  also  could  loish  ;  or  as  in 
the  margin,  was  wishing.  Agrip- 
pa had  probably  heard  of  Paul 
before,  and  was  curious  to  see 
and  hear  him. 

23.  With  great  pomp.  This 
was  iu  the  same  city  where  his 
father  had  incurred  a  miserable 
destruction  as  a  punishment  for 
pride. 


thee,  king  Agrippa,  that, 
after  examination  had,  I 
may  have  somewhat  to 
write.  For  it  seemeth  to  27 
m  e  unreasonable,  i  n 
sending  a  prisoner,  not 
withal  to  signify  the 
charges  against  him. 

And  Agrippa  said  unto  28 
Paul,  Thou  art  permitted 
to  speak  for  thyself. 
Then  Paul  stretched  forth 
his  hand,  and  made  his 
defence : 

I  think  myself  happy,  a 
king  Agrippa,  that  I  am 
to    make    my    defence 
before    thee    this    day 
touching  all    the   things 
whereof  I  am  accused  by 
the  Jews :  %  especially  be-  8 
cause  thou  art  expert  in 
all  customs  and  questions 
which    are    among  -the 
Jews :     wherefore    I    be- 
seech   thee    to    hear  me 
patiently.    My  manner  of  4 
life  then  from  my  youth 
up,  which  was  from  the 
beginning    among    mine 
own  nation,  and  at  Jeru- 
salem, know  all  the  Jews ; 
having  knowledge  of  me  5 
from  the  first,  if  they  be 

3  Or,  because  thou  art  especially  expert 


26.  Wherefore  I  have  brought 
him  forth,  &c.  This  was  a  false 
statement,  made  for  effect  on 
the  assembly.  The  true  reason 
for  this  second  public  arraign- 
ment was  to  gratify  Agrippa's 
curiosity  and  love  of  parade. 
CHAPTER  XXVI. 

3.  Because  thou  art  expert]  &c. ; 
Agrippa  being  himself  a  Jew. 


50S 


THE   ACTS. 


26.5— 


willing  to  testify,  how 
that  after  the  straitest 
sect  of  our  religion  I  lived 

6  a  Pharisee.  And  now  I 
stand  here  to  be  judged 
for  the  hope  of  the 
promise  made  of  God  un- 

7  to  our  fathers  ;  unto 
which  promise  our  twelve 
tribes,  earnestly  serving 
God  night  and  day,  hope 
to  attain.  And  concern- 
ing this  hope  I  am  accused 
by   the    Jews,    0    king ! 

8  Why  is  it  judged  in- 
credible with  you,  if  God 

©doth  raise  the  dead?  I 
verily  thought  with  my- 
self, that  I  ought  to  do 
many  things  contrary  to 
the    name    of    Jesus   of 

loXazareth.  And  this  I  also 
did  in  Jerusalem :  and  I 
both  shut  up  many  of  the 
saints  in  prisons,  having 
received  authority  from 
the  chief  priests,  and 
when  they  were  put  to 
death,    I  gave    my   vote 

11  against  them.  And  pun- 
ishing   them    oftentimes 

1  Or,  On  which  errand 


6.  To  he  judged;  am  upon 
trial.  —  The  hope  of  the  promise, 
«fcc. ;  meaning  the  promise  that 
a  Messiah  was  to  come.  His  be- 
lief that  Jesus  was  the  Messiah 
— that  is,  his  belief  in  the  re- 
alization of  that  hope — had  been 
the  true  origin  of  the  difficulty. 

7.  Our  twelve  tribes.  Such 
phraseology  was  still  used  to 
denote  the  Jewish  nation. 
though  ten  of  the  tribes  had 
long  before  been    scattered   and 


in  all  the  synagogues, 
I  strove  to  make  them 
blaspheme ;  and  being 
exceedingly  mad  against 
them,  I  persecuted  them 
even  unto  foreign  cities. 
'Whereupon  as  I  jour- 12 
neyed  to  Damascus  with 
the  authority  and  com- 
mission of  the  chief 
priests,  at  midday,  Oi3 
king,  I  saw  on  the  wTay  a 
light  from  heaven,  above 
the  brightness  of  the  sun, 
shining  round  about  me 
and  them  that  journeyed 
with  me.  And  when  we  14 
were  all  fallen  to  the 
earth,  I  heard  a  voice 
saying  unto  me  in  the 
Hebrew  language,  Saul, 
Saul,  why  persecutest 
thou  me  ?  it  is  hard  for 
thee  to  kick  against  2the 
goad.  And  I  said,  Who  15 
art  thou,  Lord?  And  the 
Lord  said,  I  am  Jesus 
whom  thou  persecutest. 
But  arise,  and  stand  upon  16 
thy  feet :  for  to  this  end 
have    I    appeared    unto 

2  Gr.  goads. 


lost. 

11.   Blaspheme;  abjure  Christ. 

14.  Against  the  goad ;  a  pro- 
verbial expression  found  both  in 
Roman  and  Greek  literature,  and 
derived  from  the  resistance  of  an 
ox  kicking  against  the  goad 
with  which  he  is  driven.  The 
meaning  is  here  that  Paul  found 
in  his  own  conscience  a  conti- 
nual remonstrance  against  the 
course  which  lie  was  pursuing 
in  persecuting  the  Christians. 


—26.  26. 


THE   ACTS. 


509 


thee,  to  appoint  thee  a 
minister  and  a  witness 
both  of  the  things  'where- 
in thou  hast  seen  me,  and 
of  the  things  wherein  I 
will    appear    unto  thee ; 

17  delivering  thee  from  the 
people,  and  from  the 
Gentiles,    unto   whom    I 

18  send  thee,  to  open  their 
eyes,  3  that  they  may 
turn  from  darkness  to 
light,  and  from  the  pow- 
er of  Satan  unto  God, 
that  they  may  receive  re- 
mission of  sins  and  an 
inheritance  among  them 
that '  are    sanctiiied    by 

I9faithinme.  Wherefore, 
0  king  Agrippa,  I  was 
not  disobedient  unto  the 

20  heavenly  vision  :  but  de- 
clared both  to  them  of 
Damascus  first,  and  at 
Jerusalem,  and  through- 
out all  the  country  of  Ju- 
daea, and  also  to  the  Gen- 
tiles, that  they  should 
repent  and  turn  to  God, 

1  Many  ancient  authorities  read  which 
thou  hast  seen. 

2  Or,  to  turn  them 


22.  To  small  and  great;  to 
high  and  low. 

23.  There  is  some  uncertainty 
respecting  the  proper  translation 
of  the  Greek  here,  and  some 
difference  between  the  Old  and 
New  Versions.  The  meaning, 
however,  is,  that  Paul  simply 
declares  the  fulfilment  of  the 
prophecies  of  the  Old  Testament, 
in  proclaiming  a  Messiah,  who 
has  suffered,  and  by  his  resur- 
rection from  the  dead  has  pro- 
claimed light  to  the  people  of 
Israel  and  also  to  the  Gentiles. 


doing  works  worthy  of 
"repentance.  For  this  21 
cause  the  Jews  seized  me 
in  the  temple,  and  assay- 
ed to  kill  me.  Having  22 
therefore  obtained  the 
help  that  is  from  God,  I 
stand  unto  this  day  testi- 
fying both  to  small  and 
great,  saying  nothing  but 
what  the  prophets  and 
Moses  did  say  should 
come;  *how  that  the23 
Christ  6must  suffer,  and 
4  how  that  he  first  by  the 
resurrection  of  the  dead 
should  proclaim  light 
both  to  the  people  and  to 
the  Gentiles. 

And  as  he  thus  made  24 
his  defence,  Festus  saith 
with  a  loud  voice,  Paul, 
thou  art  mad  ;  thy  much 
learning  doth  turn  thee 
to  madness.  But  Paul  25 
saith,  I  am  not  mad,  most 
excellent  Festus ;  but 
speak  forth  words  of 
truth  and  soberness.   For  26 


3  Or,  their  repentance 

4  Or.  if    Or,  whether 

5  Or,  is  subject  to  suffering 


24.  With  a  loud  voice;  in 
order  that  the  whole  assembly 
might  hear  the  taunt.—  Thou  art 
mad  ;  the  same  word  is  used  in 
the  original  by  Festus  as  by 
Paul  in  his  reply  /  am  not  mad, 
and  this  connection  between  the 
language  of  Festus  and  that  of 
Paul  is  lost  in  the  Old  Version, 
but  observed  in  the  New. 

26.  The  ling;  Agrippa. — 
Knoweth  of  these  things ;  of  the 
facts  respecting  the  death  and 
resurrection  of  Christ,  and  Paul'g 
conversion. 


510 


THE  ACTS. 


26.  26— 


the  king  knoweth  of 
these  things,  unto  whom 
also  I  speak  freely  :  for  I 
am  persuaded  that  none 
of  these  things  is  hidden 
from  him  ;  for  this  hath 
not  been   done  in   a  cor- 

27ner.  King  Agrippa,  be- 
lievest  thou  the  prophets? 
I  know  that  thou  belie v- 

23 est.  And  Agrippa  said 
unto  Paul,  With  but 
little  persuasion  thou 
wouldest  fain  make  me  a 

29  Christian.  And  Paul 
sa id,  I  would  to  God, 
that  whether  with  little 
or  with  much,  not  thou 
only,  but  also  all  that 
hear  me  this  day,  might 
become  such  as  I  am,  ex- 
cept these  bonds. 

1  Or,  cohort 


28,  29.  There  can  hardly  be 
a  doubt  that  the  New  Version 
much  more  accurately  represents 
the  spirit  of  Agrippa's  reply 
than  did  the  Old  Version.  He 
was  not  almost  persuaded  to  be 
a  Christian,  his  response  to 
Paul  was  not  that  of  a  wavering 
and  hesitating  nature,  he  was 
a  hard,  selfish,  and  unscrupulous 
man,  who  sneered  at  Paul's  spir- 
itual earnestness  as  a  little  per- 
suasion. —Except  these  bonds  ;  ex- 
cept being  a  prisoner,  —  loiuls 
denoting,  in  this  case,  simply 
int,  as  it  is  not  probable 
that  lie  was  actually  bound,  lie 
v.  i-  confined  with  chaius  at  first, 
by  Lysias,  (21:  33;)  but  when  it 
appeared  that  he  was  a  Itoman 
citizen,  they  were  removed.  (22: 
2K.  30.) 

CHAPTER  XXVII. 

This    description     of     Paul's 
*ea    voyage,    with   its    romantic 


And  the  king  rose  up.  30 
and     the    governor,    and 
Bernice,     and    they    that 
sat  with  them  :  and  wheri3l 
they      had      withdrawn, 
they     spake    one   to   an- 
other, saying,  This   man 
doeth  nothing  wTorthy  of 
death  or  of  bonds.    And  32 
Agrippa  said  unto  Festus, 
This    man     might    have 
been  set  at  liberty,  if  he 
had   not    appealed    unto 
Caesar. 

And  when  it  was  de-27 
termined  that  we  should 
sail  for  Italy,  they  de- 
livered Paul  and  certain 
other  prisoners  to  a  cen- 
turion named  Julius,  of 
the  Augustan  x  band. 
And  embarking  in  a  ship  2 


perils  and  its  providential  es- 
cape, is  very  graphically  nar- 
rated. The  language  of  the 
original  is  much  more  pictorial 
than  that  of  the  English  ver- 
sions in  either  form,  but  is 
much  more  graphically  repre- 
sented in  the  New  Version  than 
in  the  Old.  The  variations  are, 
however,  in  many  instances^ 
minute,  and  would  only  be  no- 
ticed by  the  student  who  should 
compare  the  two  versions  .one 
with  the  other.  For  a  more 
careful  study  of  this  chapter  see 
my  commentary'  on  the  Acts, 
with  map  and  illustrations  there, 
Le win's  "Life  and  Epistles  of 
St.  Paul,"  and  James  Smith's 
volume  on  the  "Voyage  and 
Shipwreck  of  St.  Paul." 

1.  Augustan  hand;  a  body  of 
the  Roman  army, — this  name 
being  a  title  of  distinction. 

2.  Adramyttium  ;  a  seaport  in 


—27.  10. 


THE  ACTS. 


511 


of  Adramyttium,  which 
was  about  to  sail  unto 
the  places  on  the  coast  of 
Asia,  we  put  to  sea, 
Aristarchns,  a  Macedoni- 
an of  Thessalonica,  being 

3  with  ns.  And  the  next 
day  we  touched  at  Sidon  : 
and  Julius  treated  Paul 
kindly,  and  gave  him 
leave  to  go  unto  his 
friends  and  '  refresh  him- 

4  self.  And  putting  to  sea 
from  thence,  we  sailed 
under  the  lee  of  Cyprus, 
because  the   winds   were 

5  contrary.  And  when  we 
had  sailed  across  the  sea 
which  is  off  Cilicia  and 
Pamphylia,  we  came  to 
Myra,    a   city  of  Lycia. 

6  And  there  the  centurion 
found    a    ship  of    Alex- 

1  Gr.  receive  attention. 


the  province  of  Asia. — About  to 
sail  unto  the  places  on  the  coast  of 
Asia ;  i.  e.,  Asia  Minor.  The 
ship  was  probably  a  coasting 
vessel,  going  only  as  far  as  Asia 
Minor,  touching  at  the  various 
ports  along  the  coast.  Perhaps 
it  was  the  design  to  journey 
from  Adramyttium  to  Rome  by 
land.  At  all  events  the  centu- 
rion transferred  his  prisoners  to 
another  vessel  when  he  reached 
Myra  in  Lycia.  —  Aristarchns ; 
a  companion  of  Paul,  who 
had  come  to  Jerusalem  with 
him.  (19:29.  20:4.)  He  is  al- 
luded to  afterwards,  (Phil.  24,) 
as  Paul's  fellow-laborer  at  Rome ; 
and  also,  on  another  occasion, 
(Col.  4:10,)  as  his  fellow-pris- 
oner. 

4.    Under  the  lee  of   Cyprus; 


andria  sailing  for  Italy  ; 
and  he  put  us  therein. 
And  when  we  had  sailed  7 
slowly  many  days,  and 
were  come  with  difficulty 
over  against  Cnidus,  the 
wind  not a  further  suffer- 
ing us,  we  sailed  under 
the  lee  of  Crete,  over 
against  Salmone  ;  and  8 
with  difficulty  coasting 
along  it  we  came  unto  a 
certain  place  called  Fair 
Havens ;  nigh  whereunto 
was  the  city  of  Lasea. 

And  when  much  time  9 
was  spent,  and  the  voy- 
age was  now  dangerous, 
because  the  Fast  was  now 
already  gone  by,  Paul 
admonished  them,  and  10 
said  unto  them,  Sirs,  I 
perceive  that  the  voyage 

2  Or,  suffering  us  to  get  then 


probably   between    Cyprus    and 
the  coast  of  Cilicia. 

6.  Alexandria;  in  Egypt. 
There  was  an  extensive  commer- 
cial intercourse,  in  those  days, 
between  Egypt  and  Rome,  as  a 
great  deal  of  grain  from  the 
valley  of  the  Nile  was  con- 
sumed in  Rome.   (See  v.  38.) 

7.  Under  the  lee  of  Crete ;  the 
wind  appears  to  have  been  in  a 
north-westerly  direction.  The 
ship  sought  the  shelter  of  the 
Island  of  Crete.  This  whole 
chapter  should  be  read  with  a 
map  before  the  reader. 

9.  Much  time  was  spent;  their 
progress  having  been  impeded 
by  the  contrary  winds  before 
alluded  to. 

10. 1  perceive  ;  I  am  convinced. 
—  Of  our  lives;  that  is,  that  it 
will  endanger  our  lives. 


512 


THE  ACTS. 


27.  10- 


will  be  with  injury  and 
much  loss,  not  only 
of  the  lading  and  the 
ship,    but    also     of    our 

n  lives.  But  the  centurion 
gave  more  heed  to  the 
master  and  to  the  owner 
of  the  ship,  than  to  those 
things  which  were  spoken 

12  by  Paul.  And  because 
the  haven  was  not  com- 
modious to  winter  in,  the 
more  part  advised  to  put 
to  sea  from  thence,  if  by 
any  means  they  could 
reach  Phoenix,  and  winter 
there ;  which  is  a  haven 
of  Crete,  looking  '  north- 

13 east  and  south-east.  And 
when    the    south    wind 


1  Gr.  dotvn  the  south-west  wind  and 
down  the  north-west  wind. 


12.  Looking  north-east  and 
south-east ;  the  Old  Version  read, 
toward  the  south-west  and  north- 
west. In  fact,  the  harbor  lies 
open  to  the  east,  and  is  perfectly 
protected  from  westerly  and 
north-westerly  winds.  The  exact 
meaning  of  the  Greek  is  given  in 
the  margin.  Dr.  Houson  ex- 
plains it  by  saying  that  to  the 
sailor  the  harbor  looks  from  the 
water  toward  the  land  which 
encloses  it,  which  in  this  case 
would  be  in  the  direction  of 
south-west  and  north-west. 

14.  Called  Euraquiloj  an  east 
wind  was  Euros,  -  a  north-east 
wind  Equilus.  This  was  Eura- 
quilo;  i.  e.,  east  north-east. 

15.  In  modern  times,  the 
position  of  greatest  safety  for  a 
ship  in  a  storm  of  moderate 
violence,  is  for  it  to  lie  nearly 
head  to  the  gale,  presenting,  so 
to  speak,  its  shoulder  to'  the 
winds  and  waves.  By  a  peculiar 


blew    softly,     supposing 
that   they  had    obtained 
their      purpose,      they 
weighed      anchor      and 
sailed  along  Crete,  close 
in   shore.      But  after  noH 
long  time  there  beat  down 
from    it    a    tempestuous 
wind,    which    is      called 
Euraquilo  :  and  when  the  15 
ship  was      caught,     and 
could  not  face  the  wind, 
we  gave  way  to  it,  and 
were   driven.     And    run-io 
ning  under  the  lee  of  a 
small      island     called 
2  Cauda,    we    were    able, 
with  difficulty,  to  secure 
the  boat:  and  when  they  17 
had   hoisted  it  up,   they 


2     Many 
Clauda. 


ancient    authorities     read 


action  of  the  wind  upon  a  sail 
placed  in  a  particular  position, 
the  ship  is  retained  in  this  pos- 
ture by  the  very  force  of  the 
storm  which  it  is  resisting. 
"When,  however,  the  fury  of  the 
tempest  passes  beyond  a  certain 
point,  this  position  of  compara- 
tive safety  must  be  abandoned. 
The  mariner  then  allows  the 
ship  to  be  carried  round  by  the 
wind,  and  she  flies  away  before 
the  tempest,  entirely  at  its  mercy. 
The  language  here  used  seems 
exactly  adapted  to  describe 
these  effects. 

16.  Cauda;  a  small  island 
south  of  Crete.  We  icere  able 
tcith  difficulty  to  secure  the  boat  ; 
which  before  this  time  had 
probably  been  left  towing 
behind. 

17.  Under  girding;  some  meas- 
ure adopted,  in  those  days,  to 
strengthen  the  ship,  in  order  to 
enable   her  better  to  resist  the 


27.  28. 


THE  ACTS. 


513 


used  helps,  under-gird- 
ing the  ship  ;  and,  fear- 
ing lest  they  should  be 
cast  upon  the  Syrtis,they 
lowered  the  gear,  and  so 

18  were  driven.  And  as  we 
laboured  exceedingly 
with  the  storm,  the  next 
day  they  began  to  throw 
the    freight    overboard ; 

ia and  the  third  day  they 
cast  out  with  their  own 
hands  the '  tackling  of  the 

20  ship.  And  when  neither 
sun  nor  stars  shone  upon 
us  for  many  days,  and 
no  small  tempest  lay  on 
tis,  all  hope  that  we 
should  be  saved  was  now 

21  taken  away.  And  when 
they  had  been  long  with- 

.  out  food,  then  Paul  stood 
forth  in  the  midst  of 
them,  and  said,  Sirs,  ye 
should  have  hearkened 
unto  me,  and  not  have 
set  sail  from  Crete,  and 
have  gotten    this  injury 

22  and  loss.  And  now  1  ex- 
hort you  to  be  of  good 

1  Or,  furniture 


straining  produced  by  the  sea. 
—  They  lowered  the  gear  ;  not,  as 
in  the  Old  Version,  stroke  sail. 
On  the  contrary,  the  sail  must 
have  been  set:  for  apparently 
the  vessel  was  brought  round, 
with  her  head  or  shoulder  to  the 
gale,  in  the  manner  described  in 
note  15.  The  protection  afforded 
by  the  island  of  Cauda  enabled 
the  sailors  to  accomplish  this 
change  in  the  ship's  position. 
Exactly  what  was  lowered  is  not 
clear — probably  something  con- 
nected with  the  upper  and  main- 
sails. 


cheer  :  for  there  shall  be 
no  loss  of  life  among  you, 
but  only  of  the  ship.  For  23 
there   stood    by  me  this 
night  an  angel  of  the  God 
whose  I  am,  whom  also  I 
serve,   saying,    Fear  not,  24 
Paul ;    thou   must   stand 
before    Caesar :    and    lo, 
God    hath  granted    thee 
all   them   that   sail   with 
thee.      Wherefore,     sirs,  25 
be  of  good   cheer:  for  I 
believe  God,  that  it  shall 
be  even  so  as  it  hath  been 
spoken  unto  me.     How- 26 
beit  we  must  be  cast  upon 
a  certain  island. 

But  when  the  four- 27 
teenth  night  was  come, 
as  we  were  driven  to  and 
fro  in  the  sea  of  Adria, 
about  midnight  the  sail- 
ors surmised  that  they 
were  drawing  near  to 
some  country;  and  they 28 
sounded,  and  found  twen- 
ty fathoms  :  and  after  a 
little  space,  they  sounded 
again,  and  found  fifteen 


18,  19.  First,  they  threw  over 
a  part  of  the  freight,  and  then 
some  of  the  tackling — perhaps 
some  of  the  heavy  spars. 

24.  Hath  granted  thee,  &c. ; 
that  is,  for  his  sake  all  the  others 
were  to  be  saved. 

27.  Sea  of  Adria  ;  the  Adriatic 
Sea. — Surmised  that  they  were 
draining  near,  &c. ;  by  certain 
signs,  familiar  to  seamen,  such 
as  the  appearing  of  birds,  or  of 
floating  plants,  or  a  change  in 
the  color  of  the  water. 

28.  Modern     investigations 


514 


THE  ACTS. 


27.  28— 


29  fathoms.  And  fearing 
lest  haply  we  should  be 
cast  ashore  on  rocky 
.  ground,  they  let  go  four 
anchors  from  the  stern, 
and  '  wished  for  the  day. 

30 And  as  the  sailors  were 
seeking  to  flee  out  of  the 
ship,  and  had  lowered 
the  boat  into  the  sea,  un- 
der colour  as  though  they 
would    lay   out    anchors 

31  from  the  foreship,  Paul 
said  to  the  centurion  and 
to  the  soldiers,  Except 
these  abide  in  the  ship, 

32  ye  cannot  be  saved.  Then 
the  soldiers  cut  away  the 
ropes  of  the  boat,  and  let 

33  her  fall  off.  And  while 
the  day  was  coming  on, 
Paul  besought  them  all 
to  take  some  food,  say- 
ing, This  day  is  the  four- 
teenth day  that  ye  wait 
and  continue  "fasting, 
having     taken     nothing. 

34  Wherefore  I  beseech  you 
to  take  some  food :  for 
this  is  for  your  safety : 
for  there  shall  not  a  hair 
perish   from  the  head  of 


1  Or,  prayed 

2  Some  ancient  authorities  read  about 
three  score  and  sixteen  souls. 


shovy  that  the  soundings  here, 
and  the  general  description  of 
the  harbor,  correspond  exactly 
to  that  of  St.  Paul's  bay  in  the 
Island  of  Malta. 

33.  Having  taken  nothing ; 
almost  nothing, — nothing  at  all 
adequate  to  the  demands  of 
nature. 

39,  40.  Several  inaccuracies  in 
the   Old   Version   are   here    cor- 


any  of  you.     And  when  35 
he  had  said  this,  and  had 
taken     bread,      he    gave 
thanks    to    God    in    the 
presence  of  all :    and  he 
brake   it,   and    began   to 
eat.     Then  were  they  all  36 
of  good  cheer,  and  them- 
selves   also     took    food. 
And  we  were  in  all  in  the  37 
ship  2  two  hundred  three- 
score and  sixteen  souls. 
And  when  they  had  eaten  38 
enough,     they    lightened 
the    ship,    throwing   out 
the  wheat  into   the   sea. 
And   when   it   was    day,  39 
they  knew  not  the  land  : 
but  they  perceived  a  cer- 
tain  bay   with   a   beach, 
and    they    took   counsel 
whether  they  could  3drive 
the   ship    upon  it.     And 40 
casting   off  the  anchors, 
they  left  them  in  the  sea, 
at  the  same   time  loosing 
the  bands  of  the  rudders  ; 
and  hoisting  up  the  fore- 
sail   to    the    wind,    they 
made  for  the  beach.    But 41 
lighting    upon    a     place 
where  two  seas  met,  they 

3  Some  ancient  authorities  read  bring 
the  ship  safe  to  shore. 


rected.  What  they  discovered 
was  a  beach  on  which  they  could 
safely  run  the  ship  ;  they  did 
not  take  vp  the  anchors,  but  cut 
the  anchor  chains  or  ropes, 
leaving  the  anchors  in  the  sea, 
and  they  hoisted  not  the  main- 
sail but  the  Joresail  to  the  wind. 
—  They  hneio  not  the  land.  They 
ascertained  afterwards  that  it 
was  the  island  now  called  Malta. 


-28.  9. 


THE  ACTS. 


515 


ran  the  vessel  aground  ; 
and  the  foreship  struck 
and  remained  immove- 
able, but  the  stern  began 
to  break  up  by  the  vio- 
42lence  of  the  warns.  And 
the  soldiers'  counsel  was 
to  kill  the  prisoners,  lest 
any  of  them  should  swim 

43  out,  and  escape.  .But  the 
centurion,  desiring  to  save 
Paul,  stayed  them  from 
their  purpose  ;  and  com- 
manded that  they  which 
could  swim  should  cast 
themselves  overboard, 
and  get  first  to  the  land  : 

44  and  the  rest,  some  on 
planks,  and  some  on  other 
things  from  the  ship. 
And  so  it  came  to  pass, 
that  they  all  escaped  safe 
to  the  land. 

28  And  when  we  were 
escaped,  then  we  knew 
that  the  island  was  called 
21Melita.  And  the  bar- 
barians shewed  us  no 
common  kindness :  for 
they  kindled  a  fire,  and 
received  us  all,  because  of 
the  present  rain,  and 
8  because  of  the  cold.  Bat 
w^hen  Paul  had  gathered 
a  bundle  of  sticks,  and 
laid  them  on  the  fire,  a 
viper  came  out 2  by  reason 
of  the  heat,  and  fastened 

1    Some  ancient  authorities  read  Meli- 
tene. 


CHAPTER  XXVIII. 

4.  A  murderer.  They,  of 
course,  considered  all  the  pris- 
oners as  convicts;  and  this  oc- 
currence  led    them  to   suppose 


on  his  hand.  And  when  4 
the  barbarians  saw  the 
beast  hanging  from  his 
hand,  they  said  one  to 
another,  No  doubt  this 
man  is  a  murderer,  whom, 
though  he  hath  escaped 
from  the  sea,  yet  Justice 
hath  not  suffered  to  live. 
Howbeit  he  shook  off  the  5 
beast  into  the  fire,  and 
took  no  harm.  But  they  6 
expected  that  he  would 
have  swollen,  or  fallen 
down  dead  suddenly  :  but 
when  they  were  long  in 
expectation,  and  beheld 
nothing  amiss  come  to 
him,  they  changed  their 
minds,  and  said  that  he 
was  a  god. 

Now  in  the  neighbour- 7 
hood  of  that  place  were 
lands  belonging  to  the 
chief  man  of  the  island, 
named  Publius  ;  who  re- 
ceived us,  and  entertained 
us  three  days  courteously. 
And  it  was  so,  that  the 8 
father  of  Publius  lay  sick 
of  fever  and  dysentery  : 
unto  whom  Paul  entered 
in,  and  prayed,  and  lay- 
ing his  hands  on  him 
healed  him.  And  when  9 
this  was  done,  the  rest 
also  which  had  diseases  in 
the  island  came,  and  were 

2  Or,  from  the  heat 


that  Paul  had  been  guilty  of 
some  peculiarly  atrocious  crime. 
7.  The  chief  man  of  the  island  ; 
probably  a  Roman  magistrate 
stationed  there. 


5i : 


THE   ACTS. 


28.  10— 


10  cured :  who  also  honoured 
us  with  many  honours  ; 
and  when  we  sailed,  they 
put  on  board  such  things 
as  we  needed. 

n  And  after  three  months 
we  set  sail  in  a  ship  of 
Alexandria,  which  had 
wintered  in  the  island, 
whose  sign  was  '  The  Twin 

12  Brothers.  And  touching 
at   Syracuse,    we    tarried 

13  there  three  days.  And 
from  thence  we  2made  a 
circuit,  and  arrived  at 
Rhegium:  and  after  one 
day  a  south  wind  sprang 
up,  and  on  the  second 
day  we  came  to  Puteoli : 

14  where  we  found  brethren, 
and  were  in  treated  to 
tarry  with  them  seven 
days :  and  so  we  came  to 

15  Rome.  And  from  thence 
the  brethren,  when  they 
heard  of  us,  came  to  meet 
us  as  far  as  The  Market 
of  Appius,  and  The  Three 
Taverns  :  whom  when 
Paul  saw,  he  thanked 
God,  and  took  courage. 

1  Gr.  Dioscuri. 

2  Some  ancient  authorities  read  cast 
loose. 

3  Some  ancient  authorities  insert  the 
centurion  delivered  the  prisoners  to  the 

11.  The  Twin  Brothers;  these 
were  Castor  and  Pollux,  the 
twin  sons  of  Jupiter,  regarded 
by  the  Romans  as  patrons  of  the 
sailors.  Their  figures  were 
probably  carried  one  on  either 
side  of  the  prow. 

1 2.  Syracuse  ;  a  celebrated  city 
on  the  Island  of  Sicily. 

13.  Made  a  circuit;  sailed  cir- 
cuitously.— Pitieoli j  on  the  coast 


And  when  we  entered  16 
into  Rome,  Taul  u  as  suf- 
fered to  abide  by  himself 
with   the    soldier   that 
guarded  him. 

And   it   came  to  pass,  17 
that  after  three  days  he 
called  together  'those  that 
were    the    chief    of    the 
Jews :   .and    when    they 
were   come   together,    he 
said  unto  them,  I,  breth- 
ren,  though  I  had  done 
nothing  against  the  peo- 
ple, or  the  customs  of  our 
fathers,  yet  was  delivered 
prisoner  from  Jerusalem 
into    the    hands    of    the 
Romans :  who,  when  they  18 
had    examined    me,    de- 
sired to  set  me  at  liberty, 
.because     there    was    no 
cause    of    death    in  me. 
But  when  the  Jews  spake  19 
against    it,    I    was    con- 
strained to  appeal   unto 
Csesar ;    not  that  I  had 
aught  to  accuse  my  na- 
tion  of.     For  this  cause 20 
therefore   did   I   5intreat 
you  to  see  and  to  speak 

captain  of  the  praetorian  gvard :  but. 

4  Or,  those  that  were  of  the  Jews  first 

5  Or,  call  for  you,  to  see  and  to  speak 
vfith  you 


of  Italy. 

14.  Where  we  found  brethren. 
This  shows  how  extensively  the 
Christian  religion  had  already 
been  disseminated. 

15.  The  Market  of  Appius  ;  a 
small  town,  43  miles  from  Jeru- 
salem.—  The  Three  Taverns;  a 
well-knowm  station  ten  miles 
from  the  Market  of  Appius. 

20.  The  reading  of    the   Old 


—28.   30. 


THE   ACTS. 


517 


with  me :  for  because  of 
the  hope  of  Israel  I  am 
bound   with   this    chain. 

21  And  they  said  unto  him. 
We  neither  received  let- 
ters from  Judsea  concern- 
ing thee,  nor  did  any  of 
the  brethren  come  hither 
and  report  or  speak  any 

22  harm  of  thee.  But  we 
desire  to  hear  of  thee 
what  thou  thinkest :  for 
as  concerning  this  sect,  it 
is  known  to  us  that 
everywhere  it  is  spoken 
against. 

23  And  when  they  had 
appointed  him  a  day, 
they  camo  to  him  into  his 
lodging  in  great  number  ; 
to  whom  he  expounded 
the  matter,  testifying  the 
kingdom  of  God,  and 
persuading  them  concern- 
ing Jesus,  both  from  the 
law  of  Moses  and  from 
the  prophets,  from  morn- 

24ing    till    evening.      And 

*  some  believed  the  things 

which  were  spoken,  'and 

25  some  disbelieved.  And 
when  they  agreed  not 
among  themselves,  they 
departed,  after  that  Paul 
had    spoken    one    word, 

1  Or,  through 

2  Some  ancient  authorities  insert  Ver. 
£9  And  when  he  had  said  these  zcords, 


Version  is  that  of  the  margin. 
The  difference  between  the  two 
is  not  material.  —  The  hope  of 
Israel.  The  Messiah  was  the 
hope  of  Israel.  It  was  Paul's 
belief  in  Jesus  as  the  Messiah 
which  had  awakened  the  hostil- 
ity of  the  Jews.—  Th is  chain; 
the    chain   by    which     he   was 


Well  spake  the  Holy 
Ghost  '  by  Isaiah  t  h  e 
prophet  unto  your 
fathers,  saying,  26 

Go  thou  unto  this  peo- 
ple, and  say, 
By  hearing    ye   shall 
hear,  and  shall  in  no 
wise  understand  ; 
And  seeing   ye   shall 
see,  and  shall  in  no 
wise  perceive : 
For  this  people's  heart  27 
is  waxed  gross, 
And    their    ears    are 
dull  of  hearing, 
And  their  eyes  they 
have  closed  ; 
Lest     haply      they 
should  perceive  with 
their  eyes, 
And  hear  with   their 

ears, 
And  understand  with 

their  heart, 
And     should     turn 
again, 
And    I    should    heal 
them. 
Be    it    known    therefore  28 
unto  you,   that   this  sal- 
vation of  God  is  sent  un- 
to the  Gentiles :  they  will 
also  hear.2 

And    he     abode    two  80 

the  Jews  departed,  having  much  disput- 
ing among  themselves. 


bound  to  the  soldier  who  kept 
him,  according  to  the  custom  of 
guarding  such  prisoners  at 
Rome. 

22.  This  sect;  the  sect  of 
Christians. 

28.  The  Old  Version  contains 
verse  29,  as  giveu  herp.  i'"1  th* 
margin. 


518 


THE  ACTS. 


28.  31. 


.whole  years  in  his  own 
hired  dwelling,  and  re- 
ceived all  that  went  in 
31  unto  him,  preaching  the 
of    God,    and 


kingdom 


teaching  the  things  con- 
cerning the  Lord  Jesus 
Christ  with  all  boldness, 
none  forbidding  him. 


The  history  of  the  doings  of  the  apostles  here  abruptly  termi- 
nates, and  it  has  been  supposed  by  some,  that  Luke,  who  ac- 
companied Paul  to  Home  at  this  time,  wrote  this  history  there, 
bringing  the  narrative  down  to  the  time  when  he  wrote,  and 
that  the  Theophilus  whom  he  mentions  in  his  introduction,  was 
a  Roman.  The  supposition  that  he  was  at  Rome,  or  that  he 
had  Roman  readers  particularly  in  mind  when  writing,  is  some- 
what confirmed  by  the  minute  allusions  to  the  geography  of  the 
vicinity  of  the  city,  v:  'he  fifteenth  verse  of  the  last  chapter. 


THE  EPISTLE  OF    PAUL  THE  APOSTLE 


TO   THE 


ROMANS. 


At  the  time  of  the  first  establishment  of  the  Christian  religion, 
the  Roman  power  was  at  its  meridian.  Nearly  the  whole  of 
the  then  known  world  was  under  its  sway,  almost  all  countries 
having  been  reduced  to  the  condition  of  provinces,  or  else  to 
that  of  subject  kingdoms,  governed  in  subordination  to  the 
Roman  emperor,  or  to  the  Roman  senate.  Hence  the  imperial 
city  was  at  that  time  the  great  centre  of  intercommunication, 
of  wealth,  of  influence,  and  of   all  civil  and  military  power. 

The  apostle  Paul  commenced  his  career  in  a  province  remote  from 
this  central  seat  of  power.  His  various  travels,  however, 
brought  him  gradually  nearer  and  nearer  to  it,  as  the  tendency 
of  his  progress  was  always,  through  the  native  boldness  and 
energy  of  his  character,  from  places  more  quiet  and  obscure  to 
those  more  noted,  populous,  and  powerful, — from  Antioch  to 
Ephesus, — from  Ephesus  to  Macedon,  Athens,  and  Corinth;  and 
the  farther  he  advanced,  the  more  evident  it  became  that  he 
would  not  be  satisfied  with  the  extent  of  his  missionary  labors, 
until  he  should  have  reached  the  imperial  metropolis  itself,  and 
proclaimed  his  message  of  salvation  among  the  palaces  of  tho 
Ccsars. 

A  distinct  expression  of  his  design  to  visit  Rome  is  recorded  in 
Acts  19:  21.  He  was  at  that  time  going  into  Greece,  but  in 
such  circumstances  as  prevented  his  then  extending  his  journey 
into  Rome,  as  he  was  at  that  time  under  the  necessity  of  return- 
ing to  Judea  to  execute  a  certain  commission  which  he  had 
undertaken  from  the  Christians  in  Macedonia  and  Achaia  to 
those  in  Jerusalem.  After  accomplishing  this  object,  he  in- 
tended to  carry  into  effect  his  design  of  visiting  Rome ;  and,  in 
the  mean  time,  he  wrote  this  Epistle  to  the  Roman  church,  in- 
forming them  of  his  long-cherished  intention  of  visiting  them, 
(Rom.  1:  10-13.  15:  23-28,)  and  communicating  such  instruc- 
tions as  were  adapted  to  their  condition.  The  Epistle  is  sup- 
posed to  have  been  written  during  Paul's  residence  at  Corinth, 
on  the  occasion  referred  to  in  Acts  20 :  2,  3. 

[519] 


520  ROMANS. 

We  learn  from  secular  history,  that,  as  might  have  been  expected, 
there  was  a  considerable  Jewish  population  at  Rome  in  the 
times  of  the  apostles.  Some  of  these  Roman  Jews  seem  to  be 
mentioned  as  present  at  Jerusalem  at  the  day  of  Pentecost. 
(Acts  2:  10.)  It  was  probably  through  these  individuals,  or  by 
some  other  channel  which  the  frequent  intercourse  maintained 
between  the  metropolis  and  the  provinces  provided,  that  Chris- 
tianity had  found  its  way  to  Rome,  and  a  church  had  been 
planted  there.  This  church  consisted  of  both  Jewish  and  Gen- 
tile converts.  Between  these  two  classes  of  Christian  converts 
there  was  always  a  tendency  to  jealousy  and  dissension.  The 
Jew  had  been  accustomed  to  regard  his  nation  as  the  favored 
people  of  God,  and  to  attach  great  importance  to  the  various 
rites  and  ceremonies  which  had  descended  to  him  from  his 
fathers.  He  was,  consequently,  much  inclined  to  insist,  that 
the  Gentile  convert  should  not  only  become  c  Christian,  but  a 
Jew  also ;  that  is,  that  he  should  come  under  the  various  obliga- 
tions of  tho  Mosaic  law,  as  well  as  seek  salvation  through  Jesus 
Christ.  The  Gentile,  on  the  other  hand,  looked  with  contempt 
upon  what  he  considered  tho  narrowness  of  mind,  bigotry,  and 
slavery  to  ceremony  and  form,  which  often  characterized  his 
Israelitish  brother;  and  ho  seems  often  to  have  been  inclined  to 
adopt  practices  for  the  purpose  of  showing  his  superiority  to 
such  ideas,  which  could  not  fail  of  wounding  the  feelings  of  the 
Jew. 

The  Epistle  to  the  Romans  will  be  found  to  be  exactly  adapted  to 
this  state  of  things.  In  fact,  it  may  be  said  to  consist,  essen- 
tially, of  a  treatise  upon  the  nature  of  salvation  by  Christ,  in  its 
relation  to  the  Gentile  and  tho  Jew;  showing  that  it  is  equally 
indispensable  to  the  one  and  to  the  other,  and  presenting  the 
subject  in  such  aspects  as  should  lead  the  Jew  to  entertain  more 
just  and  liberal  feelings  towards  his  Gentile  brother,  and  the 
Gentile  to  be  more  considerate  and  kind  in  respect  to  the  pre- 
possessions and  long-established  habits  of  the  Jew. 

The  Epistle  to  the  Romans  has  the  reputation  of  being  the  most 
difficult  book  in  the  New  Testament;  but,  after  all,  the  difficul- 
ty seems  to  be.  in  many  cases,  a  difficulty  in  receiving  the  doctrine 
of  the  apostle,  rather  than  in  understanding  it.  In  enforcing 
the  entire  dependence  of  both  Jew  and  Gentile  upon  the  mere 
mercy  of  God  for  all  hope  of  salvation,  the  writer  has  occasion 
to  take  very  high  ground  in  regard  to  the  prerogatives  exercised 
by  Jehovah  in  the  control  of  the  moral  world;  and  Christian 
philosophers,  of  all  ages,  in  marking  the  confines  of  divine 
power,  in  respect  to  the  character  and  acts  of  free  and  account- 


ROMANS. 


331 


able  creatures,  have  been  disposed  to  draw  the  lines  differently 
from  the  apostle.  In  fact,  he  draws  no  lines  at  all.  He  surren- 
ders the  reins  entirely  into  the  hands  of  Jehovah,  and  invests 
him  with  a  sovereignty  that  is  complete  and  illimitable,  tracing 
back  all  things  to  an  origin  in  him ;  while  the  philosophers,  on 
the  other  hand,  deem  it  necessary  that  some  acts  should  be  al- 
lowed to  originate  in  man.  They  cannot  conceive  of  freedom 
and  accountableness,  without  something  like  independence  and 
contingency.  The  difficulty  would  seem  to  be,  therefore,  so  far 
as  this  subject  is  concerned,  not  so  much  in  understanding  what 
the  apostle  would  say,  as  in  reconciling  it  with  what  men  are 
apt  to  regard  as  incontrovertible  principles  of  moral  philosophy. 
The  Epistles  of  Paul  are  placed  together  in  the  sacred  canon,  im- 
mediately after  the  historical  books,  and  they  arc  arranged,  nofc 
according  to  the  dates  under  which  they  were  written,  but  ac- 
cording to  their  comparative  length;  those  addressed  to  churches 
in  one  series,  and  the  Epistles  to  individuals,  namely  to  Timo- 
thy, Titus,  and  Philemon,  in  another.  The  Epistle  to  the  He- 
brews, which,  though  generally  attributed  to  Paul,  docs  not,  in 
the  introduction  or  conclusion  of  it,  bear  his  name,  is  not  in- 
cluded in  the  series,  but  is  inserted  by  itself,  at  the  close  of  it. 
Then  follow  the  Epistles  of  James,  Peter,  John,  and  Jude,  ar- 
ranged on  the  same  principle  with  those  of  Paul. 


1  Paul,  a  'servant  of 
Jesus  Christ,  called  to  be 
an  apostle,  separated  un- 

2  to  the  gospel  of  God, 
which  he  promised  afore 
8  by  his  prophets  in  the 

1  Gr.  bondservant. 

2  Or,  through 

CHAPTER  I. 

1.  An  apostle.  Paul  was  not 
in  fact  one  of  the  twelve  apos- 
tles. The  original  number  were 
appointed  long  before  his  con- 
version ;  and,  as  the  office  appears 
not  to  have  been  intended  to  be 
perpetual,  we  do  not  learn  that 
any  vacancies,  after  that  occa- 
sioned by  the  death  of  Judas, 
were  filled.  Paul,  however, 
generally   assumes   the  title,   in 


holy  scriptures,  concern-  8 
ing    his    Son,    who    was 
born  of  the  seed  of  David 
according    to    the    flesh, 
who  was  "declared  to  be 4 
the    Son    of    God  4  with 


3  Gr.  determined. 

4  Or,  in 


his  writings,  inasmuch  as,  like 
the  apostles,  he  received  his 
commission  to  go  forth  as  a 
preacher  of  the  gospel,  directly 
from  the  Saviour. — Separated; 
set  apart,  consecrated. 

3.  Of  the  seed  of  David  ;  of  the 
family  of  David. — According  to 
the  flesh ;  in  respect  to  earthly 
parentage. 

4.  According  to  the  Spirit  of 
holiness.      A  great  degree  of  un- 


522 


ROMANS. 


1.  4— 


power,  according  to  the 
spirit  of  holiness,  by  the 
resurrection  of  the  dead  ; 

neven  Jesus  Christ  our 
Lord,  through  whom  we 
received  grace  and  apos- 
tleship,  unto  obedience 
1  of  faith  among  all  the 
nations,    for  his   name's 

6 sake:  among  whom  are 
ye  also,  called  to  be  Jesus 

7  Christ's:  to  all  that  are 
in  Rome,  beloved  of  God, 
called  to  be  saints  :  Grace 
to  you  and  peace  from 
God  our  Father  and  the 
Lord  Jesus  Christ. 

8  First,  I  thank  my  God 
through  Jesus  Christ  for 

1  Or,  to  the  faith 


certainty    lias    been    felt  among 
commentators  in  respect  to  the 
precise  import  of  the  term  Spirit 
of  holiness,  as  used  in  this  con- 
nection;   and,    in    fact,    also    in 
respect  to  the  other  clauses  of 
this  verse.       Some  consider  this 
expression    as    referring    to    the 
Holy  Spirit,  others  to  the  divine 
Word  which  became  flesh  in  the 
person    of   Jesus.       (John    1:1, 
14  )     Others  still   understand  it 
to  denote  those  spiritual  influ- 
ences  affused,   by  the    Saviour, 
after  his  resurrection,  upon  the 
apostles,  and  other  members  of 
the    early    church.      In    fact,   in 
regard  to   the   whole  verse,  the 
best  authorities  among  commen- 
tators express  their  opinions  of 
•ecific   sense  in  which    its 
I   clauses  are  to  be  under 
'-.  Li  h  great  hesitation.     Its 
general  import  is  clear,  viz.,  that 
who,   in    respect    to    his 
powers  and  station,  was 
ad  ant  of  David,  was  pro- 
d    the    Son    of     God    by 


you  all,  *  that  your  faith 
is  proclaimed  throughout 
the   whole    world.       For  9 
God  is  my  witness,  whom 
I  serve  in  my  spirit  in  the 
gospel   of    his   Son,   how 
unceasingly  I  make  men- 
tion of  you,  always  in  my 
prayers  making  request,  10 
if  by  any   means   now  at 
length  I  may  be  prospered 
3  by    the   will   of   God  to 
come   unto  you.      For  111 
long   to   see   you,  that  I 
may    impart    unto     you 
some  spiritual  gift,  to  the 
end  ye  may  be  established; 
that  is,  that   I  with   you  12 
may  be  comforted  in  you, 


Or,  because 


3  Gr.  in. 


divine  indications  of  the  highest 
and  most  unquestionable  charac- 
ter. 

5.  Unto  obedience ;  the  object 
of  the  dispensation  of  the  gospel 
is  to  promote  obedience.  —  Of 
faith,  or  to  the  faith  ;  a  spiritual, 
and  not  merely  a  legal  or  exter- 
nal, obedience. 

10.  Now  at  length.  Paul  was, 
at  this  time,  about  proceeding 
to  Jerusalem,  intending  imme- 
diately afterwards  to  visit  Rome. 
(Acts  19:21.)—/  may  be  pros- 
pered— to  come  unto  you;  the 
prayer  of  the  apostle  was  not 
that  he  might  have,  as  in  the 
Old  Version,  a  prosperous  journey, 
but  that  he  might  be  so  guided 
by  the  providence  of  God  as  to 
be  prospered  in  the  accomplish- 
ment of  his  long-felt  desire  to 
visit  Rome. 

12.     This     reading     expr 
more   clearly  than    the  Old  Ver- 
sion  the    meaning   of   the  origi- 
nal.     Paul    realized    in    his   own 
experience    that  the   teacher  of 


-1.  18. 


KOMANS. 


52$ 


each  of  us  by  the  other's 
faith,   both     yours    and 

13  mine.  And  I  would  not 
have  you  ignorant,  bre- 
thren, that  oftentimes  I 
purposed  to  come  unto 
you  (and  was  hindered 
hitherto),  that  I  might 
have  some  fruit  in  you 
also,  even  as  in  the  rest 

14  of  the  Gentiles.  I  am 
debtor  both  to  Greeks 
and  to  Barbarians,  both 
to  the   wise   and   to   the 

15 foolish.  So,  as  much  as 
in  me  is,  I  am  ready  to 
preach  the  gospel  to  you 

1  Gr.  from. 


spiritual  truth  is  comforted  and 
built  up  as  truly  as  he  that  is 
taught. 

14.  I  am  debtor;  that  is,  I  am 
under  obligations  of  duty. — To 
Greeks  and  to  Barbarians ;  to 
civilized  aud  uncivilized;  that 
is,  to  all. 

15.  As  much  as  in  me  is ;  so 
far  as  I  have  power  and  oppor- 
tunity. 

16.  To  the  Jew  first,  and  also 
to  the  Greek ;  a  mode  of  expres- 
sion strikingly  adapted  to  the 
state  of  feeling  among  those  ad- 
dressed, rendering,  as  it  does, 
to  the  Jew  the  honor  of  respect- 
ful mention  as  the  special  ob- 
ject of  divine  regard,  but  yet 
placing  the  Gentile  on  an  equal 
footing,  in  fact,  as  a  partaker  of 
the  benefits  of  the  gospel.  It  is 
the  language  cf  truth  and  of 
conciliation  combined ;  salvation 
to  all  that  believe, — to  the  Jew 
first, — that  is,  specially,  prom- 
inently,— but  also  to  the  Greek. 
While  it  distinctly  extends  to 
the  one  class  all  the  blessings 
and  privileges  of  the  gospel,  it 
does  so  by  a  form  of  expression 


also  that  are  in  Eome. 
For  I  am  not  ashamed  of  16 
the  gospel :  for  it  is  the 
power  of  God  unto  salva- 
tion to  every  one  that 
believeth ;  to  the  Jew 
first,  and  also  to  the 
Greek.  For  therein  is  17 
revealed  a  righteousness 
of  God  1  by  faith  unto 
faith :  as  it  is  written, 
But  the  righteous  shall 
live  '  by  faith. 

For  2  the  wrath  of  God  18 
is   revealed  from  heaven 
against     all    ungodliness 
and    unrighteousness    of 

2  Or,  a  wrath 


which  treats  with  respect  the 
long-cherished  feelings  and  pre- 
possessions of  the  other. 

17.  Therein ;  that  is,  in  the 
gospel,  which  was  named  in  the 
beginning  of  the  preceding  verse. 
— A  righteousness  of  God;  a 
righteousness  in  the  sight  of 
God;  that  is,  justification;  or, 
God's  righteousness;  that  is,  his 
own  pure  and  holy  character, 
which  is  revealed  to  faith  and 
accepted  by  faith.  See  note  on 
ch.  3:  21-26.  —  By  faith  unto 
faith;  an  expression,  the  speci- 
fic interpretation  of  which,  in 
this  connection,  is  not  settled. 
The  general  idea  of  the  passage 
is  clear, — that  in  the  gospel  is 
revealed  the  way  by  which  the 
sincere  believer  is  justified  and 
saved. — As  it  is  written;  Hab. 
2:4. 

18.  The  icrath  of  God;  the 
displeasure  of  God. —  Who  hold 
down  the  truth ;  that  is,  hold  it 
back,  make  it  of  none  effect. 
The  meaning  of  the  original  was 
not  at  all  expressed  by  the  Old 
Version,  Who  hold  the  truth  in 
unrighteousness. 


524 


ROMANS. 


1.  18— 


men,  who  'hold  down  the 

19  truth  in  unrighteousness  ; 
because  that  which  may  be 
known  of  God  is  manifest 
in  them  ;  for   God  mani- 

20  tested  it  unto  them.  For 
the  invisible  things  of 
him  since  the  creation  of 
the  world  are  clearly 
seen,  being  perceived 
through  the  things  that 
are  made,  even  his  ever- 
lasting power  and  di- 
vinity ;   2  that   they   may 

21  be  without  excuse  :  be- 
cause that,  knowing  God, 
they  glorified  him  not  as 
God, neither  gave  thanks  ; 
but  became  vain  in  their 
reasonings,  and  their 
senseless      heart     w  a  s 

22darkened.  Professing 
themselves    to    be    wise, 

23  they  became  fools,  and 
changed  the  glory  of  the 
incorruptible  God  for  the 
likeness  of  an  image  of 
corruptible  inan,  and  of 
birds,  and  fourfooted 
beasts,  and  creeping 
things. 

24  Wherefore  God  gave 
them  up  in  the  lusts  of 
their  hearts  unto  unclean- 
ness,  that  their  bodies 
should    be    dishonoured 

25  among  themselves :  for 
that  they  exchanged  the 

1  Or,  hold  the  truth 

2  Or,  so  that,  they  are 
8  Gr.  unto  the  ages. 

21.  Knowing  God;  had  the 
means  of  knowing  him. 

25.  The  truth  of  God:  the 
truth  in  respect  to  God. 


truth  of  God  for  a  lie, 
and      worshipped      and 

served  the  creature  rather 
than  the  Creator,  who  is 
blessed  "for  ever.     Amen. 

For  this  cause  God  26 
gave  them  up  unto  "vile 
passion  :  for  their  women 
changed  the  natural  use 
into  that  "which  is  against 
nature:  and  likewise  als<  27 
the  men,  leaving  the 
natural  use  of  the  woman, 
burned  in  their  lust  one 
toward  another,  men  with 
men  working  unseemli- 
ness, and  receiving  in 
themselves  that  recom- 
pense of  their  error  which 
was  due. 

And   even    as    they 28 
'refused  to  have  God  in 
their     knowledge,      God 
gave    them    up    unto    a 
reprobate    mind,    to    do 
those    things    which   are 
not  fitting;    being  filled 29 
with  all  unrighteousness, 
wickedness,  covetousness, 
maliciousness  ;     full     of 
envy,  murder,  strife,  de- 
ceit', malignity ;  whisper- 
ers,   backbiters,   6  hateful 30 
to  God,  insolent,  haugh  ty, 
boastful,  inventors  of  evil 
things,      disobedient     to 
parents,    without   under-  :;i 
standing,       covenant- 


4  Gr.  passions  of  dishonour. 

5  Gr.  did  not  approve. 

6  Or,  haters  of  God 


28.  Not  fitting  ;  not  right. 

29.  Whisperers;    secret    slaa 
derers. 


"  IT    IS   FINISHED  !  " 


—2.  3. 


ROMANS. 


527 


breakers,  without  natural 
affection,        unmerciful : 

32  who,  knowing  the  ordi- 
nance of  God,  that  they 
which  practice  such 
things  kare  worthy  of 
death,  not  only  do  the 
same,  but  also  consent 
with  them  that  practice 
them. 

2  Wherefore  thou  art 
without  excuse,  0  man, 
whosoever  thou  art  that 
judgest :  for  wherein  thou 

1  Gr.  the  other. 


32.  Not  only  do  the  same,  out 
also  consent,  &c. ;  that  is,  they 
were  not  merely  led,  by  the 
power  of  temptation,  to  the  oc- 
casional commission  of  sin,  but 
it  was  their  deliberate  and  settled 
purpose  to  love  and  encourage 
iniquity.  A  blacker  catalogue 
of  sins  and  of  crimes  than  that 
here  recorded,  could  scarcely  be 
penned;  and  yet  all  history  es- 
tablishes the  justice  of  everyone 
of  these  charges,  as  expressing 
the  prevailing  characteristics  of 
pagan  morality,  in  every  age. 
The  shocking  details  of  the  evi- 
dence cannot  be  presented  to  a 
virtuous  Christian  community, 
nor  are  those  who  are  accus- 
tomed to  the  social  influences  of 
Christianity,  capable  of  fully 
realizing  the  truth,  when  the 
evidence  is  placed  before  them. 

CHAPTER  II. 
1.  The  Jews  would  readily 
admit  these  charges  against  the 
pagan  nations;  and  though  they 
themselves  incurred  the  same 
guilt,  more  or  less  openly,  yet 
they  considered  themselves  as 
protected  from  the  divine  dis- 
pleasure by  their  strict  adher- 
ence to  the  Mosaic  ceremonial. 


21 


judgest  'another,  thou 
condemnest  thyself ;  for 
thou  that  judgest  dost 
practice  the  same  things. 
2  And  we  know  that  the  2 
judgement  of  God  is  ac- 
cording to  truth  against 
them  that  practice  such 
things.  And  reckonest3 
thou  this,  0  man,  who 
judgest  them  that  practice 
such  things,  and  doest 
the  same,  that  thou  shalt 
escape  the  judgement  of 

2  Many  ancient  authorities  read  For. 


Thus,  while  open  iniquity  char- 
acterized the  pagan,  secret  cor- 
ruption, coupled  with  a  malig- 
nant censoriousness,  was  the 
type  of  Jewish  siu.  The  object 
of  the  apostle,  therefore,  now, 
after  having  exhibited  the 
wretched  condition  of  the  pagan 
world,  is  to  show  the  Jews, 
without,  however,  at  first  dis- 
tinctly naming  them,  that,  not- 
withstanding their  self-satisfac- 
tion and  censoriousness,  they 
were  involved  substantially  in 
the  same  guilt  and  danger,  and 
that  their  ceremonial  observ- 
ances would  have  no  efficacy  in 
saving  them,  since  God  will 
judge  men  by  their  inward  char- 
acter, and  not  by  the  outward 
rites  which  they  perform.  This, 
the  general  meaning  and  design 
of  the  chapter,  is  clear.  The 
logical  connection  of  it  with 
what  precedes,  as  indicated  by 
the  first  word  Wherefore,  is  ob- 
scure; for  what  is  said  in  this 
chapter  does  not  appear  to  be  at 
all  of  the  nature  of  an  inference 
from  the  statements  of  the 
former  one.  The  word  Moreover 
would  seem  to  express  the  kind 
of  connection  which  actually 
exists  between  the  two  sections 
of  the  discourse. 


528 


ROMANS. 


2.3- 


4 God?  Or  despisest  thou 
the  riches  of  his  goodness 
and  forbearance  and  long- 
suffering,  not  knowing 
that  the  goodness  of  God 
leadeth    thee    to   repent- 

sance  \  but  after  thy 
hardness  and  impenitent 
heart  treasurest  up  for 
thyself  wrath  in  the  day 
of  wrath  and  revelation  of 
the  righteous  judgement 

6  of  God ;  who  will  render 
to  every  man  according  to 

7  his  works  :  to  them  that 
by  patience  in  well-doing 
seek  for  glory  and  honour 
and  incorruption,  eternal 

8 life :  but  unto  them  that 
are  factious,  and  obey 
not  the  truth,  but  obey 

1  Or,  righteous 


4.  The  riches  of  his 
&c.  The  Jews  always  regarded 
themselves  as  the  special  ob- 
jects of  the  divine  compassion 
and  favor. 

6.  According  to  his  works  ;  not 
according  to  the  rites  and  cere- 
monies which  he  may  have  ob- 
served or  neglected.  The  inten- 
tion of  this  and  of  the  following 
verses  was  to  show  the  Jew, 
what  is  still  more  pointedly  ex- 
pressed in  the  concluding  verses 
of  the  chapter,  that  his  condi- 
tion in  the  sight  of  God,  and 
his  hopes  of  final  salvation, 
would  depend  upon  his  personal 
character,  and  not  upon  any 
outward  relations  which  he 
might    sustain     to    the    Mosaic 

in. 

7.  Eternal  life  ;  he  will  render 
to  them  eternal  life. 

s.  F<-  tious ;  acting  from  party 
•pi 'it,  and  not  from  a  desire  of 
obeying  God's  wiU. — Wrath  cud 


unrighteousness,  shall  be 
wrath    and    indignation, 
tribulation  and  anguish,  9 
upon  every  soul  of  man 
that  worketh  evil,  of  the 
Jew  first,  and  also  of  the 
Greek ;     but    glory    and  10 
honour     and     peace     to 
every  man  that  worketh 
good,   to    the   Jew   first, 
and   also   to   the  Greek : 
for  there  is  no  respect  of  11 
persons  with   God.     For  12 
as  many  as  have  sinned 
without    law    shall    also 
perish  without  law :    and 
as  many  as  have  sinned 
under  law  shall  be  judged 
by    law ;     for    not     the  IS 
hearers  of  a  law  are  'just 
before  God,  but  the  doers 


indignation ;  that  is,  he  will 
render  to  them  wrath  and  indig- 
nation. 

9.  Of  the  Jew  first,  &c.\  mean- 
ing that  with  the  priority  in 
respect  to  privilege  and  honor, 
which  the  Jew  enjoyed,  there 
was  connected  the  priority  in 
punishment  if  he  disobeyed. 

12.  As  hare  sinned  without 
law  ;  without  the  revealed  law. — 
Shall  also  perish  without  laic ; 
shall  be  condemned,  without, 
however,  being  held  amenable 
to  the  requirements  of  revela- 
tion. 

13.  For  not  the  hearers  of  a  law 
are  just,  &c.  Paul  lays  down  a 
general  principle  that  men  are 
not  accounted  worthy  before 
God    from  possessing  a    knowl- 

of  what  is  right,  but  from 
obeying  that  knowledge,  as  far 
as  they  possess  it;  the  immediate 
application  was,  of  course,  to  the 
Jews,  but  it  is  equally  applicable 


—2.  20. 


ROMANS. 


529 


of  a  law  shall  be  'justified : 

14  for  when  Gentiles  which 
have  no  law  do  by  nature 
the  things  of  the  law, 
these,  having  no  law,  are 
a  law  unto   themselves ; 

15  in  that  they  shew  the 
work  of  the  law  written 
in  their  hearts,  their  con- 
science bearing  witness 
therewith,  and  their 
"thoughts  one  with  an- 
other accusing  or  else  ex- 

16  cusing  them  ;  in  the  day 
when  God  3  shall  judge 
the   secrets   of  men,    ac- 

1  Or,  accounted  righteous 

2  Or,  ?'easonings 

3  Or,  jv.dgeth  4  Or,  a  law 


to  all  who  possess  a  knowledge 
of  God's  will. 

14.  Having  no  laic;  hav- 
ing not  the  written  law. — Bo  by 
nature ;  that  is,  under  the  influ- 
ence of  the  natural  conscience. 

15.  The  work  of  the  law;  the 
work  or  duty  required  by  the 
law.  —  Their  conscience  bearing 
witness.  All  the  writings  of  the 
ancient  pagans  show,  most  de- 
cisively, that,  notwithstanding 
the  great  prevalence  of  practical 
iniquity,  there  was  a  clear  and 
universal  understanding  among 
them  of  the  great  distinctions 
between  right  and  wrong.  The 
vices  and  crimes  enumerated  by 
the  apostle,  though  everywhere 
practised,  were  still  everywhere 
understood  to  be  vices  and 
crimes.  As  such,  they  were 
denounced  by  the  philosophers, 
satirized  by  poets,  and  forbidden 
by  the  laws;  and  thus  there  is 
abundant  evidence  that  when 
the  people  committed  such  in- 
iquity themselves,  or  encouraged 
it  in  others,  they  did  or  encour- 
aged what  they  distinctly  and 
certainly  knew  to  be  wrong. 


cording  to  my  gospel,  by 
Jesus  Christ. 

But  if  thou  bearest  the  17 
name  of  a  Jew,  and  rest- 
est    upon   4the  law,  and 
gloriest      in      God,    and  18 
knowest   &his    will,    and 
6  appro  vest      the     things 
that  are  excellent,  being 
instructed  out  of  the  law, 
and    art    confident     that  19 
thou  thyself  art  a   guide 
of   the  blind,    a  light  of 
them   that   are  in   dark- 
ness,  7  a  corrector  of   the  20 
foolish,  a  teacher  of  babes, 

5  Or,  the  Will 

6  Or,  provest  the  things  that  differ 

7  Or,  an  instructor 


16.  In  the  day,  &c.  ;  referring 
back,  apparently,  to  the  last 
clause  of  v.  12,  the  intervening 
verses  being  parenthetical.  —  The 
secrets  of  men;  their  secret  and 
real  characters. — My  gospel;  the 
gospel  which  I  preach. 

17.  The  apostle  having  intro- 
duced, in  a  gentle  and  cautious 
manner,  the  principles  which 
show  the  impossibility  that  there 
can  be  any  saving  efficacy  in  a 
mere  ecclesiastical  position,  now 
proceeds  to  give  these  principles 
a  more  direct  application  to  the 
ideas  of  the  Jews. — But  if  thou 
bearest  the  name  of  a  Jew  ;  i.  e. , 
wiiat  if  thou  dost  !  The  title  of 
Jew  was  considered  by  those  to 
whom  Paul  was  writing  as  high- 
ly honorable.  In  modern  times, 
very  different  associations  have 
become  connected  with  the 
name. —  Upon  the  law;  in  the 
Mosaic  law.  —  Gloriest  in  God; 
boast  of  the  favor  of  God. 

20.  The  form  of  knowledge,  and 
of  the  truth;  i.  e.,  the  outward 
form,  without  any  inward  and 
spiritual  appreciation  of,  and 
obedience  to  it. 


530 


ROMANS. 


2.  20— 


having   in    the    law    the 
form   of  knowledge   and 

21  of  the  truth  ;  thou  there- 
fore that  teachest  an- 
other, teachest  thou  not 
thyself?  thou  that 
preachest  a  man  should 
not  steal,  dost  thou  steal  ? 

22  thou  that  sayest  a  man 
should  not  commit 
adultery,  dost  thou  com- 
mit adultery  ?  thou  that 
abhorrest  idols,  dost  thou 

23 'rob  temples?  thou  who 
gloriest  in  2the  law, 
through  thy  transgres- 
sion of  the  law  dis- 
honourest     thou      God  % 

24  For  the  name  of  God  is 
blasphemed  among  the 
Gentiles  because  of  you, 

25 even  as  it  is  written.  For 
circumcision  indeed 
profiteth,  if  thou  be  a 
doer  of  the  law :  but  if 
thou  be  a  transgressor  of 
the  law,  thy  circumcision 
is  become  uncircumcision. 

26  If  therefore  the  uncircum- 

1  Or,  commit  sacrilege 


24.  The  name  of  God,  &c. ; 
that  is,  Your  notorious  depravity 
makes  Jehovah,  whom  you  pro- 
fess to  serve,  the  object  of  re- 
proach and  contumely  among 
the  Gentiles. 

25.  Circumcision  ;  the  symbol 
and  token  of  membership  of  the 
Jewish  church.  The  meaning 
is,  that  to  be  a  descendant  of 
Abmham,  and  one  of  God's 
chosen  people,  is  an  advantage, 
provided  the  heart  and  conduct 
correspond  with  the  privileges 
enjoyed. 

28.    Which   w  one  outwardly  ; 


cision  keep  the  ordi- 
nances of  the  law,  shall 
not  his  uncircumcision 
be  reckoned  for  circum- 
cision \  and  shall  not  the  27 
uncircumcision  which  is 
by  nature,  if  it  fulfil  the 
law,  judge  thee,  who  with 
the  letter  and  circum- 
cision art  a  transgressor 
of  the  law  ?  For  he  is  28 
not  a  Jew,  which  is  one 
outwardly ;  neither  is 
that  circumcision,  which 
is  outward  in  the  flesh  : 
but  he  is  a  Jew,  which  is  29 
one  inwardly  ;  and  cir- 
cumcision is  that  of  the 
heart,  in  the  spirit,  not 
in  the  letter  ;  whose  praise 
is  not  of  men,  but  of  God. 

What  advantage   then  3 
hath  the  Jew  ?  or  what  is 
the     profit      of    circum- 
cision %  Much  every  way  :  2 
first  of  all,  that  they  were 
intrusted  with  the  oracles 
of    God.       For    what    if  3 
some  were  without  faith  \ 

2  Or,  a  law 


that  is,  merely  outwardly. 

CHAPTER  III. 

1.  What  advantage,  &c.  The 
discussion,  for  a  consid*  ruble 
part  of  this  chapter,  appears  to 
take  the  form  of  a  dialogue,  a 
very  common  form  of  discussion, 
both  in  ancient  and  modern 
times. 

2.  The  oracles  of  God;  divine 
communications  which  were 
made,  in  various  forms,  to  the 
Jewish  people. 

3.  The  rhetorical  repetition  of 
a  word  as   here,    of  faith,    was 


—3.  12. 


ROMANS. 


531 


shall  their  want  of  faith 
make  of  none  effect  the 
faithfulness  of  God? 
4 '  God  forbid  :  yea,  let 
God  be  found  true,  but 
every  man  a  liar ;  as  it 
is  written, 

That    thou    mightest 
be    justified    in    thy 
words, 
And  mightest  prevail 
when    thou    comest 
into  judgement. 
5  But  if   our   unrighteous- 
ness     commendeth     the 
righteousness     of      God, 
what   shall   we   say  ?     Is 
God      unrighteous     who 
visiteth   with  wrath  %    (I 
speak  after  the    manner 
6 of    men.)      God    forbid: 
for  then   how  shall   God 
7 judge   the   world?     2But 
if    the    truth     of     God 

1  Gr.  Be  it  not  so  :  and  so  elsewhere. 

2  Many  ancient  authorities  read  For. 

common  with  the  apostle  Paul, 
but  its  effect  was  largely  lost  in 
the  Old  Version,  in  which  the 
same  Greek  word  was  often  ren- 
dered by  different  English  words, 
as  was  the  case  in  the  translation 
of  this  passage. 

4.  Mightest  j)revail ;  appear  to 
be  in  the  right. 

5.  Commendeth  the  righteousness 
of  God;  is  the  means  of  exalt- 
ing it,  setting  it  in  a  clear  point 
of  view. —  Who  visiteth  with 
wrath ;  who  inflicts  punishment. 

6.  For  then  how  shall  God  judge 
the  world;  that  is,  on  the  suppo- 
sition referred  to  above, — if  hu- 
man sin  must  not  be  punished 
on  account  of  its  being  the  occa- 
sion of  exalting  the  righteous- 
ness of  God. 

8.    Whose  condemnation  ;  mean- 


through  my  lie  abounded 
unto  his  glory,  why  am  I 
also  still  judged  as  a  sin- 
ner ?  and  why  not  (as  8 
we  be  slanderously  re- 
ported, and  as  some  affirm 
that  we  say),  Let  us  do 
evil,  that  good  may  come  \ 
whose  condemnation  is 
just. 

What  then  ?  3are  we  in  9 
worse  case  than  they? 
No,  in  no  wise  :  for  we 
before  laid  to  the  charge 
both  of  Jews  and  Greeks, 
that  they  are  all  under 
sin  ;  as  it  is  written,  10 

There   is   none   right- 
eous, no,  not  one  ; 

There  is  none  that  un- 11 
derstandeth, 

There    is    none     that 
seeketh  after  God ; 

They  have  all  turned  is 

3  Or,  do  xce  excuse  ourselves? 


ing  the  condemnation  of  those 
who  are  guilty  of  the  slanderous 
report  above  referred  to. 

9.  Are  ice  in  tcorse  case  than 
they  t  the  Old  Version  read,  are 
we  oetter?  Scholars  differ  re- 
specting the  proper  rendering  of 
the  passage,  though  the  general 
meaning  is  clear.  The  apostle 
puts  the  question  only  to  answer 
it  by  showing  that  both  Greeks 
and  Jews  are  alike  under  con- 
demnation, and  needing  salva- 
tion. 

10.  The  passage  which  fol- 
lows, to  v.  19,  is  composed  of 
several  distinct  quotations,  taken 
from  various  parts  of  the  Old 
Testament,  principally  from 
the  book  of  Psalms,  and  applied 
here  by  the  apostle  as  descrip- 
tive of  the  moral  condition  of 


532 


ROMANS. 


3.  12— 


aside,  they  are  to- 
gether become  un- 
profi table ; 
There  is  none  that 
doe th  good,  no,  not 
so  much  as  one  : 

13  Their  throat  is  an  open 

sepulchre  ; 

With  their  tongues 
they  have  used  de- 
ceit : 

The  poison  of  asps  is 
under  their  lips : 

14  Whose  mouth  is  full 

of  cursing  and  bitter- 
ness : 

15  Their  feet  are  swift  to 

shed  blood ; 

1  Gr.  out  of. 


the  Jews.  The  language  is  con- 
siderably varied  from  the  origi- 
nals. 

19.  To  them  that  are  under  the 
law  ;  meaning  that  the  language 
of  the  above  quotations  is  to  be 
considered  as  descriptive  of  the 
character  of  the  Jews. — And  all 
the  world  may  he  brought  under 
the  judgement  of  God  ;  not,  as  in 
the  Old  Version,  may  become 
guilty,  but  may  be  proved  to  be 
guilty  and  so  without  excuse. 
There  has  been  much  theological 
dispute  in  respect  to  the  native 
character  of  man ;  but  it  seems 
to  have  been  in  great  measure  a 
war  of  words.  Among  all  those 
who  have  enjoyed  much  oppor- 
tunity for  a  practical  acquaint- 
ance with  human  nature,  as  it 
develops  itself  on  the  great 
theatre  of  life,  there  is  pretty 
general  agreement  in  respect  to 
the  selfishness,  the  duplicity, 
the  falseness,  and  the  absence  of 
all  honest  regard  for  the  will  or 
law  of  God,  which  prevail  every- 
where in  this  world  of  corrup- 
tion and  sin.     The  great  ques- 


Bestruction  and  mis-  1ft 

ery  are  in  their  ways  ; 

And  the  way  of  peace  17 

have  they  not  known : 
There    is    no    fear   of  18 
God  before  their  eyes. 
Now    we    know     that  19 
what    things    soever   the 
law  saith,  it  speaketh   to 
them    that     are     under 
the    law  ;     that    every 
mouth  may  be   stopped, 
and  all  the  world  may  be 
brought  under  the  judge- 
ment   of    God:    because 20 
1  by  s  the   works    of    the 
law  shall  no  flesh  be  'jus- 
tified in  his    sight :    for 

2  Or,  works  of  law 

3  Or,  accounted  righteous 


tion  seems  to  have  been  to  deter- 
mine in  what  phraseology  the 
notorious  facts  shall  be  theo- 
logically generalized. 

20.  By  the  works  of  the  law 
shall  no  flesh  be  justified  in  his 
sight.  There  has  been  some  dis- 
cussion, among  commentators, 
whether,  by  the  expression  the 
late,  in  these  chapters,  Paul 
means  to  designate  moral  obli- 
gation in  general,  or  the  particu- 
lar requirements  of  the  Jewish 
system;  for  in  some  cases  he 
appears  to  use  the  term  in  one 
of  these  senses,  and  in  other 
cases  in  the  other  sense.  The 
explanation  seems  to  be,  that  he 
employed  the  term  in  both 
senses,  considering  them  as,  in 
the  view  of  his  readers,  one  and 
the  same.  For,  in  the  mind  of 
a  Jew,  fidelity  to  the  system  of 
commands,  moral  and  ritual, 
which  were  comprehended  in 
the  Mosaic  code,  was,  in  fact, 
the  measure  and  sum  of  all  moral 
obligation.  The  two  ideas  which, 
under  the  Christian  dispensa- 
tion, have   become   so   distinct, 


-3.  27. 


ROMANS. 


533 


1  through  the  law  cometli 
the    knowledge     of    sin. 

21  But  now  apart  from  the 
law  a  righteousness  of 
God  hath  been  mani- 
fested, being  witnessed 
by  the  law  and  the  pro- 

saphets  ;  even  the  right- 
eousness of  God  through 
faith  2in  Jesus  Christ 
unto  all  3  them  that  be- 
lieve ;  for  there  is  no  dis- 

23  tinction  ;  for  all  have  sin- 
ned, and  fall  short  of  the 

24 glory  of  God  ;  being  jus- 
tified freely  by  his  grace 
through  the  redemption 
that  is  in  Christ   Jesus : 

1  Or,  through  law 

2  Or,  of 

3  Some   ancient  authorities  add    and 
upon  ail. 

4  Or,  purposed 


were  in  those  days,  and  in  Jew- 
ish minds,  identical.  —  For 
through  the  law  cometh  the  knowl- 
edge of  sin ;  that  is.  the  law  of 
God,  instead  of  being  a  protec- 
tion and  a  shield,  only  reveals 
more  fully  the  universal  delin- 
quency and  guilt. 

21-26.  [I  should  give  to  this 
passage  and  to  Paul's  entire 
teaching  on  the  subject  of  justi- 
fication by  faith  a  somewhat 
different  interpretation  from 
that  afforded  here  in  the  notes. 
God's  righteousness  seems  to  me 
to  be  his  own  character,  which 
he  imparts  to  the  believer  who 
accepts  Jesus  Christ  as  the  mani- 
festation or  disclosure  of  God, 
and  who  through  faith  in  Christ 
enters  into  sympathetic  personal 
relations  with  God  as  his  Fa- 
ther, seeking  to  be  conformed 
to  the  image  of  Christ,  and  to 
prove  by  his  own  life  and  char- 


whom  God  *  set  forth  5  to  25 
be  a  propitiation,  through 
6  faith,  by  his  blood,  to 
shew  his  righteousness, 
because  of  the  passing 
over  of  the  sins  done 
aforetime,  in  the  forbear- 
ance of  God ;  for  the  26 
shewing,  /  say,  of  his 
righteousness  at  this 
present  season  :  that  he 
might  himself  be  7just, 
and  the  7justifier  of  him 
that  8hath  faith  "in  .Jesus. 
Where  then  is  the  glory- 27 
ing  ?  It  is  excluded. 
By  what  manner  of  law  \ 
of  works  %   Nay  :    but  by 

5  Or,  to  be  propitiatory 

6  Or,  faith  in  his  blood 

7  See  ch.  ii.  13,  margin. 

8  Gr.  is  of  faith. 

9  Or,  of 


acter  what  is  the  acceptable  and 
perfect  will  of  God. — L.  A.] 

21.  A  righteousness  of  God ;  a 
righteousness  which  God  attri- 
butes to  the  believer  in  his  justi- 
fication through  faith.  —  Hath 
been  manifested ;  is  revealed  or 
made  known  in  the  gospel. — 
Being  witnessed;  having  been 
witnessed,  that  is,  predicted. 

22.  For  there  is  no  distinction; 
that  is,  none  among  the  differ- 
ent classes  of  men,  in  respect 
to  their  need  of  this  justifica- 
tion. 

24.  By  his  grace;  by  his 
favor. 

25.  A  propitiation;  an  expi- 
atory sacrifice.  —  Faith  by  his 
blood.  Blood  is  the  symbol  of 
death.  The  meaning  is,  faith  in 
his  death,  as  an  expiation  for 
sin.  — His  righteousness;  the 
righteousness  with  which  he  in- 
vests the  believer,  in  justifying 
him  through  faith. 


534 


ROMANS. 


3.  28- 


28a  law  of  faith.  '  We 
reckon  therefore  that  a 
man  is  justified  by  faith 
apart  from  atlie  works  of 

29  the  law.  Or  is  God  the 
God  of  Jews  only  ?  is  he 
not  the  God  of  Gentiles 
also?     Yea,    of    Gentiles 

30  also  :  if  so  be  that  God  is 
one,  and  he  shall  justify 
the  circumcision  3  b  y 
faith,  and  the  uncircum-' 

31  cision  "through  faith  '(  Do ! 
we  then  make  5the  law  of 
none  effect  'through  faith? 
God  forbid  :  nay,  we  es- 
tablish 5the  law. 

4  AVhat  then  shall  we 
say  6that  Abraham,  our 
forefather  according  to 
the  flesh,  hath  found  I 
2  For  if  Abraham  was  justi- 
fied 3  by  works,  he  hath 
whereof   to    glory  ;     but 

1  Many  ancient  authorities   read  For 
we  reclon. 

2  Or,  works  of  law 

3  Gr.  out  of. 


CHAPTER  IV. 

1.  Hathfound;  hath  obtained. 
The  meaning  is,  ""What  advan- 
tages arc  derived  by  the  Jews 
through  the  Abrahamic  covenant 
and  ritual  ?" 

2.  But  not  toward  God;  that 
is.  he  has  no  cause  to  glory  be- 
fore God.  The  meaning  appears 
to  be  that,  however  high  a.  d 
honorable  the  character  and  mem- 
ory of    Abraham    might    be    in 

timation  of  men,  in  the 
eye  of  Qod  lie  was  a  sinner. — 
to  be  saved,  like  other  men,  by 
grace. 

4.  Of  grace;    of    favor. —  T>ut 

~  justly  due. 

5.  But  to  him  that  worketh  not  ; 
to  him  who  lias  no  meritorious 
works  on  which  he  can  rely. 


not    toward    God.       For  3 
what  saith  the  scripture  ? 
And    Abraham    believed 
God,  and  it  was  reckoned 
unto  him  for  righteous- 
ness.    Now    to   him  that 4 
worketh,    the   reward   is 
not  reckoned  as  of  grace, 
but  as  of  debt.     But  too 
him    that    worketh   not, 
but  believeth  on  him  that 
jnstineth     the    ungodly, 
his  faith  is  reckoned  for 
righteousness.       Even  as  6 
David   also   pronounce th 
blessing    upon   the  man, 
unto  whom  God  reckon- 
eth    righteousness   apart 
from  works,  saying,         7 
Bl  essed  are  they  whose 
iniquities  are  forgiv- 
en, 
And    whose   sins   are 
covered. 

4  Or,  through  the  faith 

5  Or,  law 

6  sjume  ancient  authorities  read  of 
Abraham,  our  forefather  according  to  the 
flesh? 

G.  Even  as  David  also  pronoun* 
eth  ;  that  is,  David  in  a  similar 
manner  describeth. —  Unto  whom 
God  reckoneth  righteousness  apart 
from  works;  whom  God  justi- 
fies and  saves,  though  he  has  not 
performed  his  duty.  The  force 
of  the  passage  quoted  from  Da- 
vid in  the  two  following  verses, 
in  respect  to  its  application  to  the 
apostle's  argument,  appears  to 
be  this. — that  it  represents 
spiritual  blessedness  as  consisting 
in  the  pardon  of  sin,  and  not  in 
the  reward  of  goodness;  and  this 
sustains  the  position  that  Paul 
has  been  aiming  to  establish, 
viz.,  that  human  salvation  is.  in 
all  cases,  dependent  on  grace, — 
that  is,  on  undeserved  favor, — 
and  not  on  merit. 


—4.  13. 


ROMANS. 


535 


8  Blessed  is  the  man  to 

whom   the  Lord  will 
not  reckon  sin0 

9  Is  this  blessing  then  pro- 
nounced upon  the  cir- 
cumcision, or  upon  the 
uncircumcision  also?  for 
we  say,  To  Abraham  his 
faith    was   reckoned    for 

10  righteousness.  How  then 
was  it  reckoned?  when 
he  was  in  circumcision, 
or  in  uncircumcision  ? 
Not  in  circumcision,  but 

11  in  uncircumcision  :  and 
he  received  the  sign  of 
circumcision,    a    seal    of 

1  Or,  through  law 


9.  Is  this  blessing  then,  &c. 
Having  thus  shown  that  the 
Jews,  or,  as  he  expresses  it,  the 
circumcision,  are  entirely  de- 
pendent on  the  mercy  of  God, 
he  proceeds  to  prove  that  the 
uncircumcision,  that  is,  the  Gen- 
tiles, are  not  excluded  from  this 
mercy,  by  showing  that  Abra- 
ham enjoyed  the  gracious  ac- 
ceptance of  God,  before  the  rite 
of  circumcision  was  performed. 

11.  And  he  received  the  sign  of 
circumcision,  &c.  ;  that  is,  cir- 
cumcision, far  from  being  the 
cause  of  his  acceptance  with 
God,  was  the  seal  and  conse- 
quence of  it.  The  Jews  attached 
ideas  of  great  spiritual  efficacy 
to  their  religious  rites.  We  see 
precisely  the  same  tendency  in 
the  human  mind  at  the  present 
day.  The  peculiar  religious  ob- 
servances pertaining  to  our  re- 
spective branches  of  the  Christian 
church,  which  have  descended 
to  us  from  our  fathers,  and  which 
we  have  been  accustomed  to  re- 
gard from  infancy  with  feelings 
of  solemnity  and  awe,  come  at 
last  to  be  invested  in  our  minds 


the  righteousness  of  the 
faiih  which  he  had  while 
he  was  in  uncircumcision : 
that  he  might  be  the  fa- 
ther of  all  them  that  be- 
lieve, though  they  be  in 
uncircumcision,  that 
righteousness  might  be 
reckoned  unto  them  ;  and  12 
the  father  of  circumcision 
to  them  who  not  only  are 
of  the  circumcision,  but 
who  also  walk  in  the 
steps  of  that  faith  of  our 
father  Abraham  which  he 
had  in  uncircumcision. 
For  not  :  through  the  law  13 


with  a  certain  s]}i ritual  efficacy 
of  their  own.  They  lose  the 
character  of  a  symbol  and  a  seal, 
and  assume  that  of  an  intrinsic 
effectiveness,  until,  at  length, 
we  regard  them  as  forming  a 
pale,  beyond  which,  like  the 
Jew  of  old,  we  can  scarcely  be- 
lieve that  there  is  any  salvation. 
—  That  he  might  le  the  father ; 
the  type  or  exemplar.  The 
meaning  of  this  clause,  and  of  the 
next  verse,  clearly  is,  that  Abra- 
ham, through  his  acceptance  with 
God  previous  to  his  circumcision, 
was  constituted  the  father  of  all 
believers  of  every  age  or  nation, 
and  that,  by  the  ceremonial  ob- 
servances afterwards  instituted, 
he  became  the  spiritual  repre- 
sentative and  head  of  the  Jewish 
communion;  although  only  those 
of  that  communion  can  consider 
him  as  truly  their  father,  who 
follow  his  example  in  the  inward 
spirit  of  their  minds,  as  well  as 
in  outward  ceremonies. 

13.  For  not  through  the  law  teas 
the  promise  to  Abraham.  There 
is  quite  a  difference  here  between 
the  Old  and  the  "Nrw  Versions; 


i36 


ROMANS. 


4.  13— 


was  the  promise  to  Abra- 
ham or  to  his  seed,  that 
he  should  be  heir  of  the 
world,  but  through  the 
righteousness     of     faith. 

14  For  if  they  which  are  of 
the  law  be  heirs,  faith  is 
made  void,  and  the  prom- 
ise is  made  of  none  effect : 

15  for  the  law  worketh 
wrath ;  but  where  there 
is  no  law,  neither  is  there 

16  transgression.  For  this 
cause  it  is  of  faith,  that 
it  may  be  according  to 
grace ;  to  the  end  that 
the  promise  may  be  sure 
to  all  the  seed ;  not  to 
that  only  which  is  of  the 
law,  but  to  that  also 
which  is  of  the  faith  of 
Abraham,  who  is  the  fa- 
rther of    us   all    (as  it   is 

written,  A  father  of  many 
nations  have  I  made  thee) 
before  him  whom  he  be- 
lieved, even  God,  who 
quickeneth  the  dead,  and 

1  Many  ancient  authorities  omit  now. 


as  rendered  here,  the  meaning 
is:  the  promise  was  made  to 
Abraham,  not  because  of  his 
obedience  to  the  law.  but  be- 
cause of  his  faith,  his  acceptance 
of  and  seeking  after  God. 

1  I .  The  promise  is  made  of  none 
effect;  made  unmeaning,  since  it 
was  originally  based  upon  faith, 
and  not  obedience. 

15.  The  law  worketh  wrath  ;  by 
demanding  the  punishment  of 
transgression. 

10.  ft  is  of  faith;  meaning 
that  salvation  is  of  faith.— To 
graee  ;  favor. 

17.  Who  quickeneth  the  dear], 
&c. ;   who  has  all   power  to  ac- 


calleth    the    things    that 
are  not,  as  though  they 
were.     Who  in  hope  be- 18 
lieved    against    hope,  to 
the  end  that  he  might  be- 
come a   father   of   many 
nations,  according  to  that 
which  had  been  spoken, 
So  shall  thy  seed  be.  And  19 
without  being  weakened 
in  faith  he  considered  his 
own  body  '  now  as  good 
as  dead  (he  being  about  a 
hundred  years  old),  and 
the  deadness  of   Sarah's 
womb  :  yea,  looking  unto  20 
the  promise  of  God,   he 
wavered  not  through  un- 
belief, but  waxed  strong 
through      faith,      giving 
glory  to  God,  and  being  21 
fully  assured   that,  what 
he  had  promised,  he  was 
able    also     to     perform. 
Wherefore    also    it    was  22 
reckoned    unto    him  for 
righteousness.      Now    it  23 
was   not    written  for  his 


complish  his  promises. 

18.  Who;  referring  to  Abra- 
ham.— Against  hope;  against  all 
apparent  evidence. 

19.  He  considered  his  own  body 
now  as  good  as  dead.  At  the  time 
the  promise  was  made  to  him, 
he  had  no  reason  to  think  it 
possible  that  he  should  have  a 
child;  yet,  in  spite  of  his  reason, 
he  accepted  and  trusted  in  the 
promise  of  God. 

20.  Looking  unto  the  promise  of 
God,  he  wavered  not ;  as  it  were, 
he  fastened  his  eyes  on  the 
promise,  and  held  to  his  expec- 
tation because  of  that  prom- 
ise. 


—5.  7. 


ROMANS. 


537 


sake  alone,    that  it   was 

24  reckoned  unto  him  ;  but 
for  our   sake   also,  unto; 
whom  it  shall  be  reckon 
ed,   who  believe   on  him  ; 
that  raised  Jesus  our  Lord  | 

25  from  the  dead,  who  was 
delivered  up  for  our  tres- 
passes, and  was  raised  for 
our  justification. 

5  Being  therefore  justi- 
fied 'by  faith,  2  let  us  have 
peace  with  God  through 
our   Lord   Jesus   Christ  ; 

2  through  whom  also  we 
have  had  our  access  3  by 
faith  into  this  grace 
wherein   we   stand  ;    and 

1  Gr.  out  of. 

2  Some    ancient    authorities    read    we 
have. 

3  Some    ancient    authorities    omit    by 
faith. 


25.  We  are  not  probably  to 
attempt  to  separate  the  two 
clauses  of  this  verse,  and  to  give 
to  each  its  distinct  signification: 
the  form  of  construction  seems 
to  be  only  rhetorical.  The  mean- 
ing is,  as  if  it  were  written, 
"  Who  died  and  rose  again,  that 
we  might  be  justified  and  saved." 

CHAPTER  V. 

1.  Let  us  have  peace;  or,  as  in 
the  Old  Version,  we  have  peace. 
In  the  one  case  we  must  read  it 
as  Paul's  exhortation,  in  the 
other  as  the  expression  of  his 
own  personal  experience. 

2.  We  have  had  our  access  by 
faith.  He  speaks  as  one  who 
has  already  come  into  personal 
relations  with  God  as  a  Saviour 
and  Father,  and  is  standing  in 
these  relations  as  the  Prodigal 
Son  after  he  had  come  to  his 
home.  This  he  does  by  faith, 
which  is  represented,  not  as  an 


"let  us  5 rejoice  in  hope  of 
the  glory  of  God.     And  3 
not  only  so,  but  Met  us 
also  'rejoice  in  our  tribu- 
lations:    knowing    that 
tribulation    worketh   pa- 
tience ;     and     patience,  4 
probation  ;     and     proba- 
tion,   hope  :     and    hopes 
putteth    not    to   shame  ; 
because  the  love  of  God 
hath  been  shed  abroad  in 
our   hearts    through   the 
7  Holy  Ghost  which   was 
given  unto  us.    For  while  6 
we  were  yet  weak,  in  due 
season  Christ  died  for  the 
For    scarcely  7 


uneodlv 


4  Or,  we  rejoice 

5  Gr.  glory. 

6  Or,  we  also  rejoice 

7  Or,  Holy  Spirit :  and  so  throughout 
this  book. 


act  by  which  the  soul  can  merit 
a  reward,  but  only  as  a  way  by 
which  it  may  gain  access  to  favor. 
Pardon  is  a  gift.  Faith  in  the 
repenting  sinner  does  not  make 
him  deserve  it ;  it  is  only  a  neces- 
sary prerequisite  to  render  him 
a  proper  object  of  its  bestowal. 
It  is  very  plain  that  a  man  cannot 
properly  be  forgiven  for  past 
rebellion  against  God,  unless  he 
is  now  ready  to  turn  to  him  with 
feelings  of  confidence  and  love. 
Faith  is,  therefore,  the  prelimi- 
nary to  salvation,  rendered  neces- 
sary by  the  very  nature  of  the 
case ;  not  the  merit  by  which 
salvation  is  earned.  Thus  it  is, 
in  the  language  of  this  passage, 
the  mode  by  which  we  gain  ac- 
cess to  the  grace  wherein  we 
stand. 

5.  Will  not  deceive   and  dis- 
appoint us. 

6.  In   a  helpless  and  hopelesi 
condition. 


538 


ROMANS. 


5.  7- 


for  a  righteous  man  will 

one  die  :  for  perad venture 
for  '  the  good  man  some 
one   would  even   dare   to 

8  die.  But  God  commend- 
eth  his  own  love  toward 
us,  in  that,  while  we  were 
yet   sinners,   Christ   died 

9  for  as.  Much  more  then, 
being  now  justified  3  by 
his  blood,  shall  we  be 
saved  from   the  wrath  of 

10  God  through  him.  For 
if,  while  we  were  ene- 
mies, Ave  were  reconciled 
to  God  through  the  death 
of  his  Son,  much  more, 
being  reconciled,  shall 
we  be  saved  2  by  his  life  ; 

11  and  not  only  so,  3  but  we 


1  Or,  that  uhich  is  good 

2  Gr.  in. 


(also  rejoice  in  God 
through  our  Lord  Jesus 
Christ,  through  whom  we 
have  now  received  the 
reconciliation. 

Therefore,    as   through  12 
one  man  sin  entered  into 
the    world,    and     death 
through     sin  ;     and     so 
death    passed    unto     all 
men,  for  that  all  sinned  : 
— for  until   the    law   sinia 
was  in   the   world  :    but 
sin  is  not  imputed  when 
there  is  no  law.     Never- 14 
theless     death    reigned 
from  Adam  until  Moses, 
even  over  them  that  had 
not  sinned  after  the  like- 
ness   of    Adam's    trans- 

3  Gr.  but  also  glorying. 


10.  By  his  Ufe  ;  by  bis  living 
power.  The  idea  is,  that,  since 
he  redeemed  us  from  past  sins  in 
the  hour  of  his  humiliation  and 
death,  he  certainly  will  not 
abandon  us,  now  that,  he  lives 
and  reigns  in  the  exercise  of 
such  exalted  powers  and  domin- 
ion. 

11.  The  reconciliation;  the 
word  atonement  was  used  in  the 
Old  Version,  but  in  the  sense  of 

•iliation— i.  e.,  being  made 
one  with  God. 

12.  Through  one  man ;  that  is, 
Adam,  whose  transgression  in 
Eden  was  the  introduction  of 
sin  and  misery  in  the  world. 

13.  Until  the  law  ;  during  the 
interval  which  elapsed  from 
Adam  to  the  giving  of  the 
Mosaic  law.  —  When  there  is  no 
law  ;  that  is,  no  law  at  all ;  for 
there  was,  during  all  this  time,  a 
law  of  nature,  by  which  men 
were  rendered  accountable. 


14.  Death  reigned,  &e. ;  thus 
showing  that,  as  Paul  had  main- 
tained in  the  first  chapter,  God 
regarded  these  generations  of 
men  as  amenable  to  a  law  writ- 
ten upon  their  hearts. —  That  had 
not  sinned  after  the  likeness,  &c. ; 
that  is,  being  without  a  revela- 
tion, they  did  not.  like  Adam, 
and  like  the  Jews  who  lived  after 
Moses,  break  laws  distinctly 
promulgated  from  God.  They 
sinned  only  against  the  light  of 
nature.  Still  they  sinned,  and 
were  subjected  to  death,  the 
penalty  of  sin;  and  their  case  is 
accordingly  included  in  this 
survey  of  the  consequences 
which  ensued  from  the  trans- 
gression of  Adam. — A  figure  of 
him  that  teas  to  come;  Jesus 
Christ.  Figure  means,  in  this 
case,  type.  The  representing 
Christ  as  the  antitype  of  Adam, 
seems  to  furnish  the  key  to 
the    meaning    of   this    passage, 


-5.  18. 


ROMANS. 


539 


gression,  who  is  a  figure 
of  him  that  was  to  come. 

15  But  not  as  the  trespass, 
so  also  is  the  free  gift. 
For  if  by  the  trespass  of 
the  one  the  many  died, 
much  more  did  the  grace 
of  God,  and  the  gift  by 
the  grace  of  the  one  man, 
Jesus  Christ,  abound  un- 

16  to  the  many.  And  not  as 
through  one  that  sinned, 
so  is  the  gift :  for  the 
judgement  came  of  one 
unto  condemnation,  but 
the    free    gift    came    of 

1  Gr.  an  act  of  righteousness. 


(12-21,)  which  has  always  been 
considered  one  of  great  dif- 
ficulty. The  general  design  of 
the  parallel  drawn  between  Jesus 
and  Adam,  appears  to  be,  to 
show  that  the  redemption  by 
Christ,  was  not  a  mere  Jewish 
redemption,  — the  counterpart 
and  consummation  of  the  Mosaic 
law, — as  the  Jewish  Christians 
were  prone  to  consider  it,  but 
that  it  had  far  wider  connections 
and  bearings.  It  was  the  coun- 
terpart and  remedy  for  evils 
introduced  by  Adam,  and  affect- 
ing the  whole  human  race;  and 
as  the  consequences  of  his  trans- 
gression brought  spiritual  ruin 
and  death  upon  all  nations,  even 
though  they  had  not,  like  Adam, 
sinned  against  a  revealed  law, — 
the  remedy,  now  at  length  pro- 
vided, must  not  be  limited  to  the 
Jews,  but  must  be  regarded  as 
coextensive,  in  its  applicability, 
with  the  ruin  which  it  was  in- 
tended to  repair.  If,  through 
the  greatness  of  the  divine  dis- 
pleasure against  sin,  the  trans- 
gression of  Adam,  the  head,  and 
in  some  sense  the  representative, 


many  trespasses  unto 
'justification.  For  if,  by  17 
the  trespass  of  the  one, 
death  reigned  through 
the  one  ;  much  more  shall 
they  that  receive  the 
abundance  of  grace  and 
2  of  the  gift  of  righteous- 
ness reign  in  life  through 
the  one,-  even  Jesus 
Christ.  So  then  as  18 
through  one  trespass  the 
judgement  came  unto  all 
men  '  to  condemnation  ; 
even  so  through  one  act 
of  righteousness  the  free 

2  Some  ancient  authorities  omit  of  the 

gift. 

of  the  human  family,  was  allowed, 
in  its  results,  to  involve  all 
his  descendants  in  ruin, — much 
more  would  God,  who  is  more 
ready  to  pardon  than  to  punish, 
give  to  the  offers  of  salvation  by 
Christ  a  similar  extension.  This 
general  idea  is  expressed  in 
various  forms  in  the  verses  which 
follow,  but  with  a  certain  degree 
of  reserve  and  indirectness  in  all, 
prompted,  apparently,  by  a  de- 
sire, which  the  apostle  had 
manifested  already  in  other 
cases,  not  to  come  too  abruptly 
into  collision  with  the  prejudices 
of  the  Jews.  Some  of  the  verses 
(15,  16)  exhibit  contrasts;  others, 
(17-19,)  analogies;  but  both  con- 
trasts aud  analogies,  answer  the 
purpose  intended,  namely,  to 
show  that  salvation  by  Christ 
was  correlative  to  the  ruin  of  the 
fall,  and  so.  coextensive  with  it 
in  respect  to  its  influences,  being 
intended  to  afford  the  offer  of 
salvation  to  the  whole  human 
family. 

18.  Even  so  through  one  act  of 
righteousness  ;  not  merely  by  the 
righteousness  of  One.     The  lif« 


540 


ROMANS. 


5.  18— 


gift  came  unto  all  men 
to  justification  of  life. 
19  For  as  through  the  one 
man's  disobedience  the 
many  were  made  sinners, 
even  so  through  the 
obedience  of  the  one  shall 
the  many  be  made  right- 
>us.  And  '  the  law  came 
in  beside,   that  the  tres- 

1  Or,  law 


and  death  of  Christ  are  treated 
here  as  one  completed  act  of 
obedience  and  love. 

19.  As  through  the  one  mail's 
disobedience  the  many  were  made 
sinners.  This,  and  similar  ex- 
pressions in  the  preceding  verses, 
bring  np  the  subject  of  the  con- 
nection between  the  sin  of  Adam 
and  the  moral  ruin  of  his  pos- 
terity,— a  subject  in  regard  to 
which  different  branches  of  the 
Christian  church  still  entertain 
very  different  opinions.  One 
class  contends  that  the  whole 
human  race  is  considered  by  Je- 
hovah as  involved  in  the  guilt 
which  was  incurred  by  their 
common  ancestor,  who  is  to  be 
considered  as  their  head  and 
representative;  that  it  becomes 
all  men  to  cherish  feelings  of 
abasement  and  sorrow  in  view 
of  their  first  parent's  sin,  t;iking 
to  themselves,  as  his  children, 
a  share  of  the  gnilt  of  it;  and 
that  all  individuals  enter  the 
world  with  this  burden,  in  fact, 
resting  upon  them,  and  with  a 
sinful  constitution  of  character, 
inherited  through  the  stock 
from  which  they  spring.  To 
others  this  view  of  the  subject 
seems  entirely  inadmissible. 
They  cannot  allow  that  the  sin 
of  one  generation  can  bring  any 
Surden  of  accountability  for  it 
«oon  another;  or  that  there  can 
de  any  relation  of  cause  and  ef- 


pass  might  abound  ;  but 
where  sin  abounded, 
grace  did  abound  more 
exceedingly  :  that,  as  sin  21 
reigned  in  death,  even  so 
might  grace  reign  through 
righteousness  unto  eter- 
nal life  through  Jesus 
Christ  our  Lord. 
What    shall    we    say  6 


feet  between  the  sinful  charac- 
ters of  men  at  the  present  day, 
and  that  of  Adam, — choosing, 
rather  than  admit  such  a  suppo- 
sition, to  leave  the  invariable 
and  universal  corruption  of  hu- 
man nature  entirely  unexplained. 
Tiiis  controversy  will  probably 
not  soon  be  settled.  Elements 
appear  to  be  necessarily  involved 
in  the  discussion  which  tran- 
scend the  human  faculties.  At 
any  rate,  we  must  admit  that, 
thus  far,  that  mysterious  and 
hidden  cause,  which,  seemingly 
like  an  hereditary  taint,  de- 
scends from  generation  to  gen- 
eration, leading  in  all  ages,  in 
all  climes,  and  under  every  va- 
riety of  the  human  condition,  to 
substantially  the  same  moral  re- 
sults, has  eluded  and  baffled  all 
the  attempts  which  have  been 
made  to  fix  and  define  it. 

20.  The  law  came  in  beside;  i.  e., 
the  revealed  law,  given  through 
Moses,  was  added  to  make 
clearer  and  more  evident  the 
guilt  of  man. —  Where  sin  abound- 
ed, &c. ;  that  is,  under  the  Mo- 
saic law.  The  apostle  seems 
here  to  admit  that,  after  all,  the 
redemption  of  Christ  was  spe- 
cially offered  to  the  Jews,  and 
was  to  be  particularly  efficacious 
for  their  salvation. 

CHAPTER  VI. 

1.  Shall  tee  continue  in  sin, 
&c. ;  that  is,  will  this  doctrine 


-6.  10. 


ROMANS. 


541 


then  ?    Shall  we  continue 
in    sin,   that  grace    may 

2  abound?  God  forbid. 
We  who  died  to  sin,  how 
shall  we   any  longer  live 

3  therein  %  Or  are  ye  igno- 
rant that  all  we  who  were 
baptized  into  Christ  Jesus 
were    baptized    into    his 

4  death  %  We  were  buried 
therefore  with  him 
through  baptism  into 
death  :  that  like  as  Christ 
was  raised  from  the  dead 
through  the  gl°ry  of  the 
Father,  so  we  also  might 
walk  in  newness  of  life. 

5  For  if  we  have  become 
J  united  with  him  by  the 

1  Or,  united  with  the   likeness.,  .with 


of  the  free  pardon  of  the  sinner, 
lead  men  to  continue  unconcern- 
ed in  sin,  relying  for  impunity 
on  the  abundance  of  divine 
grace  ?  The  substance  of  the 
answer  contained  in  the  subse- 
quent verses  is,  that  it  will  not, 
since,  by  the  connection  of  the 
believer  with  Christ,  a  moral 
change  takes  place,  which  in  a 
great  measure  destroys  his  love 
for  sin. 

3.  We?-e  baptized  into  his  death. 
The  idea  expressed  in  this  pas- 
sage seems  to  be  this, — that,  by 
the  union  of  the  believer  with 
Christ,  represented  by  the  rite 
of  baptism  by  which  it  is  con- 
summated, he  undergoes  a 
change  analogous  to  the  death 
and  resurrection  of  Christ;  for, 
as  Christ,  at  his  crucifixion, 
brought  one  life, — that  is,  his 
life  as  mortal  man, — to  a  close, 
and  by  his  resurrection  com- 
menced a  new  life,  as  it  were, — 
that  is,  his  immortality, — so  the 
believer  closes  his  life  of  sin, 
and  commences  a  new  spiritual 


likeness  of  his  death,  we 
shall  be  also  by  the  like- 
ness of  his  resurrection  ; 
knowing   this,    that    our  6 
old    man    was     crucified 
with  him,  that  the  body 
of    sin    might    be    done 
away,  that  so  we  should 
no  longer  be  in  bondage 
to  sin  ;  for  he  that  hath  7 
died  is  justified  from  sin. 
But    if     we     died    with  8 
Christ,    we    believe    that 
we   shall    also  live   with 
him  ;  knowing  that  Christ  9 
being    raised     from     the 
dead    dieth     no     more  ; 
death  no  more  hath  do- 
minion  over    him.      For  10 

the  likeness. 


existence.  Thus  he  becomes 
dead  to  sin  and  alive  to  God.  (v. 
11.)  That  this  is  the  meaning, 
appears  to  be  distinctly  stated 
in  v.  4. 

4.  Buried.  Those  who  consi- 
der immersion  the  only  proper 
mode  of  baptism,  attach  great 
importance  to  this  expression,  as 
an  incidental  indication  that  the 
mode  was  the  one  present  to  the 
apostle's  mind. 

5.  If  we  have  become  united, 
&c. ;  not  planted  together,  as  in 
the  Old  Version.  The  meaning 
is  that  if  we  follow  Christ  in  his 
life  of  self-sacrifice  for  others, 
we  shall  also  be  lifted  up  by  him 
into  newness  of  spiritual  life 
here,  and  into  eternal  life  here- 
after to  share  his  glory  with 
him. 

6.  Our  old  man;  the  unholy 
propensities  of  the  natural 
heart. 

7.'  From  sin;  considered  as  a 
master ;  for  death  always  sets  the 
bondman  free  from  his  servi- 
tude. 


542 


ROMANS. 


6.  10— 


1  the  death  that  he  died, 
he  died  unto  sin  2once: 
but  'the  life  chat  he  liveth, 

11  he  liveth  unto  God.  Even 
so  reckon  ye  also  your- 
selves to  be  dead  unto 
sin,  but  alive  unto  God 
in  Christ  Jesus. 

12  Let  not  sin  therefore 
reign  in  your  mortal 
body,  that  ye  should 
obey    the    lusts   thereof : 

13  neither  present  y  o  u  r 
members  unto  sin  as 
"instruments  of  unright- 
eousness ;  but  present 
yourselves  unto  God,  as 
alive  from  the  dead,  and 
your  members  as  "instru- 
ments   of     righteousness 

14  unto  God.  For  sin  shall 
have  not  dominion  over 
you  :     for     ye     are     not 

1  Or,  in  that 

2  Gr.  once  for  all. 

3  Or,  iceapons 


14.  Shall  not  have  dominion 
over  you  ;  make  you  the  victim 
of  its  remorse  and  its  penalties. 
— Not  under  law  ;  not  dependent 
upon  having  fulfilled  the  law  for 
salvation,  but  upon  grace,  that 
is,  mercy. 

15.  Shall  we  sin?  shall  we  go 
on  sinning,  without  scruple,  be- 
cause we  are  delivered,  as  stated 
iu  the  preceding  verse,  from  the 
retributive  power  of  siu  ? 

16.  His  servants  ye  are,  &c. 
The  meaning  is,  that  it  is  vain 
for  us  to  imagine  that  we  can 
escape  the  scourge  and  torment 
of  sin,  through  divine  grace, 
while  we  yield  ourselves  up  to 
the  guilty  indulgences  of  it  in 
our  practice;  for,  by  the  very 
fact  of  our  continuing  in  the 
practice  of  sin,  we  Bhow  that  we 


under    law,     but    under 
grace. 

What  then?  shall  we  15 
sin,  because  we  are  not 
under  law,  but  under 
grace  ?  God  forbid.  Know  16 
ye  not,  that  to  whom  ye 
present  yourselves  as 
4  servants  unto  obedience, 
his  4  servants  ye  are  whom 
ye  obey  ;  whether  of  sin 
unto  death,  or  of  obe- 
dience unto  righteous- 
ness? But  thanks  be  to  17 
God,  b  that,  whereas  ye 
were  'servants  of  sin,  ye 
became  obedient  from  the 
heart  to  that  6  form  of 
teaching  whereunto  ye 
were  delivered  ;  and  be- 18 
ing  made  free  from  sin, 
ye  became  4  servants  of 
righteousness.      I   speak  19 


4  Gr.  bondservants. 

5  Or,  that  rje  were.,  .but  ye  became 

6  Or,  pattern 


are  still  under  the  dominion  of 
sin,  and  not  in  a  state  of  grace. 
Whichever  master  we  choose  to 
follow  in  our  lives  and  conversa- 
tion, his  ire  are. 

17.  That  whereas  ye  icere  ;  the 
pardoned  sinner,  looking  back 
and  remembering  how  he  was 
once  under  dominion  to  sin,  may 
well  give  thanks  to  God  for  the 
emancipation  from  sin,  which 
has  been  brought  to  him  through 
Jesus  Christ.  —  Whereunto  ye  were 
delivered ;  Christ  sets  free  from 
sin  that  he  may  bring  us  into 
allegiance  to  the  truth,  as  it  is  in 
him. 

19.  After  the  manner  of  men  ; 
as  usual  among  men ;  that  is, 
plainly,  and  with  illustrations 
drawn  from  common  life. 


-7.4. 


ROMANS. 


543 


after  the  manner  of  men 
because  of  the  infirmity 
of  your  flesh :  for  as  ye 
presented  your  members 
as  servants  to  unclean- 
ness  and  to  iniquity  unto 
iniquity,  even  so  now 
present  your  members  as 
servants  to  righteousness 
20 unto  sanctification.  For 
when  ye  were  -  servants 
of  sin,  ye  were  free  in  re- 
gard    of    righteousness. 

21  What  fruit  then  had  ye 
at  that  time  in  the  things 
whereof  ye  are  now 
ashamed  ?  for  the  end  of 
those    things    is    death. 

22  But  now  being  made  free 
from  sin,  and  become 
servants  to  God,  ye  have 
your  fruit  unto  sanctifi- 
cation, and  the  end  eter- 

23nal  life.  For  the  wages 
of  sin  is  death  ;  but  the 

1  Gr.  bondsey^vants. 


20.  When  ye  were  servants  of 
sin,  ye  were  free  in  regard  of right- 
eousness ;  i.  e.,  while  you  were 
living  a  sinful  life  you  did  not 
consider  the  law  of  God;  now 
that  you  are  living  a  godly  life 
be  equally  free  from  the  domin- 
ion of  your  sinful  nature. 

CHAPTER  VII. 
1.  1  speak  to  men  that  Jcnoio 
the  law;  meaning  that  the  illus- 
tration was  drawn  from, the  pro- 
visions of  the  Jewish  law  in 
respect  to  marriage.  —  The  law 
hath  dominion,  &c.  ;  the  apostle 
asserts  the  general  principle 
that  the  obligations  of  law 
are  brought  to  an  -end  by 
death,  and  he  illustrates  this 
principle  by  a  special  instance, 
taken  from  the  law  of  marriage. 


free  gift  of  God  is  eternal 
life  in  Christ  Jesus  our 
Lord. 

Or  are  ye  ignorant,  7 
brethren  (for  I  speak  to 
men  that  know  2  the  law), 
how  that  the  law  hath 
dominion  over  a  man  for 
so  long  time  as  he  liveth  % 
For  the  woman  that  hath  2 
a  husband  is  bound  by 
law  to  the  husband  while 
he  liveth  ;  but  if  the  hus- 
band die,  she  is  discharg- 
ed from  the  law  of  the 
husband.  So  then  if,  3 
while  the  husband  liveth, 
she  be  joined  to  another 
man,  she  shall  be  called 
an  adulteress :  but  if  the 
husband  die,  she  is  free 
from  the  law,  so  that  she 
is  no  adulteress,  though 
she  be  joined  to  another 
man.      Wherefore,      my  4 

2  Or,  law 


Then  he  uses  the  principle  thus 
illustrated  to  enforce  the  teach- 
ing of  the  preceding  chapter, 
that  if  a  man  is  dead  unto  sin, 
through  Jesus  Christ  he  should 
be  absolutely  free  from  the 
power  of  sin. 

2.  The  woman,  &c.  The  point 
of  analogy  in  this  comparison 
seems  to  be  this, — that  the  con- 
nection of  the  accountable  agent 
with  the  claims  and  penalties  of 
law,  is  like  that  of  husband  and 
wife — one  which  only  death  can 
sever.  The  death,  however, 
which  frees  the  believer  from 
his  terrible  responsibility,  is 
that  spiritual  change  which 
takes  place  when  he  is  uuited  to 
Christ, — when  lie  dies  to  sin, 
and  begins  to  live  unto  right- 
eousness. 


544 


ROMANS. 


7.  4- 


brethren.  ye  also  were 
made  dead  to  the  law 
through  the  body  of 
Christ  ;  that  ye  should 
be  joined  to  another,  even 
to  him  who  was  raised 
from  the  dead,  that  we 
might   bring   forth    fruit 

5  unto  God.  For  when  we 
were  in  the  flesh,  the 
'sinful  passions,  which 
were  through  the  law, 
wrought  in  our  members 
to  bring  forth  fruit  unto 

6  death.  But  now  we  have 
been  discharged  from  the 
law,  having  died  to  that 
wherein  we  were  holden  ; 
so  that  we  serve  in  new- 
ness of  the  spirit,  and  not 
in  oldness  of  the  letter. 

7  What     shall    we     say 

1  Gr.  passions  of  sins. 


7.2  Hoicbeit,  I  had  not  known 
coveting,  &c. ;  that  is,  the  law, 
instead  of  being  in  itself  sin,  is 
the  great  means  of  exposing  sin. 
The  meaning  appears  to  be:  I 
should  have  had  no  experience 
of  the  sin  of  coveting,  and 
should  have  known  no  remorse 
for  it,  had  I  not  first  known  the 
law,  Thou  shalt  not  covet. 

8.  Sin,  finding  occasion,  etc. ; 
that  is,  it  was  not  the  law  which 
is  to  be  held  accountable  for  the 
evil  effects  which  result,  from  its 
promulgation  to  the  soul,  but 
the  sinfulness  of  the  heart,  tak- 
ing occasion  by  the  law,  —  the 
evil  propensities  being  aroused 
by  the  opposition  with  which 
the  prohibitions  of  the  law  con- 
fronted them. 

•  '.  T  ir,/S  alive  ;  free  from  any- 
special   or  aggravated    outward 


then?  Is  the  law  sin? 
God  forbid.  Howbeit,  I 
had  not  known  sin,  except 
through  9  the  law  :  for  I 
had  not  known  3  coveting, 
except  the  law  had  said, 
Thou  shalt  not  3 covet: 
but  sin,  finding  occasion,  8 
wrought  in  me  through 
the  commandment  all 
manner  of  3  coveting :  for 
apart  from  2the  law  sin  is 
dead.  And  I  was  alive  9 
apart  from  2the  law  once  : 
but  when  the  command- 
ment came,  sin  revived, 
and  I  died ;  and  the  10 
commandment,  which 
was  unto  life,  this  I  found 
to  be  unto  death  :  for  sin,  11 
finding  occasion,  through 
the     commandment     be- 


2  Or,  lust 


Or,  law 


guilt. — Apart  from  the  Jaw  ;  at 
the  period,  whenever  that  period 
might  have  been,  befor.e  the  re- 
quirements of  the  divine  law 
had  been  clearly  brought  to  my 
mind. — Sin  revived  ;  was  aroused 
to  a  state  of  activity,  as  explain- 
ed in  the  two  preceding  verses. 
— And  I  dud  ;  was  involved  in 
open  guilt  and  ruin.  This  last 
expression  has  sometimes  been 
understood  to  refer  to  the  hu- 
mility and  self-abasement  pro- 
duced by  conviction  of  sin,  under 
a  just  appreciation  of  the  divine 
law;  but  such  a  state  of  mind  is 
spiritually  good,  whereas  the 
whole  context  shows  that  the 
effect  here  spoken  of,  as  resulting 
from  the  exhibition  of  the  law, 
was  an  evil  effect.  This  seems 
to  be  placed  beyond  question  by 
the  two  following  verses. 


7.  21. 


ROMANS. 


545 


guiled  me,  and  through 

y2  it  slew  me.     So  that  the 

law     is     holy,    and     the 

commandment  holy,  and 

13  righteous,  and  good.  Did 
then  that  which  is  good 
become  death  unto  me  ? 
God  forbid.  But  sin,  that 
it  might  be  shewn  to  be 
sin,  by  working  death  to 
me  through  that  which  is 
good  ; — that  through  the 
commandment  sin  might 
become  exceeding  sinful. 

14  For  we  know  that  the  law 
is  spiritual:  but  I  am 
carnal,    sold    under    sin. 

15  For  that  which  I  'do  I 
know  not :  for  not  what 
I  would,  that  do  I  practise; 
but  what  I  hate,  that  I  do. 

1  Gr.  work. 


12.  So  that  the  law  is  holy ; 
that  is,  since  the  aggravation  of 
human  guilt,  resulting  from  the 
exhibition  of  the  law,  is  to  be 
charged  to  sin,  that  is,  to  the 
sinfulness  of  the  heart,  and  not 
to  the  law. 

14.  But  I  arjf,  carnal ;  that  is, 
man  is  carnal.  The  idea  seems 
to  be  that  the  law  itself  is  holy  ; 
it  is  the  man  who  is  to  be 
charged  with  the  sin  which  the 
exhibition  of  the  law  develops. 
The  pronoun  /  continues  to  be 
used  through  the  remainder  of 
the  chapter,  as  representing  hu- 
man nature;  though  some  sup- 
pose that  renewed,  and  others 
that  unrenewed,  human  nature 
is  denoted.  The  language  is 
easily  susceptible  of  an  interpre- 
tation adapted  to  either  supposi- 
tion- but  the  latter  seems  most 
in  accordance  with  the  general 
design  of   the   apostle    in    this 


But  if  what  I  would  not,  it 
that  I  do,  I  consent  unto 
the  law  that  it  is  good. 
So  now  it  is  no  more  1 17 
that  'do  it,  but  sin  which 
dwelleth   in  me.     For  1 18 
know  that  in  me,  that  is, 
in  my  flesh,  dwelleth  no 
good  thing :  for  to  will  is 
present  with  me,  but  to 
'"do  that  which  is  good  is 
not.    For  the  good  which  19 
I  would  I  do  not :  but  the 
evil'  which  I  would  not, 
that  I  practise.     But  if  20 
what  I  would  not,  that  I 
do,  it  is  no  more  I  that 
'do    it,    but    sin     which 
dwelleth  in  me.     I  find  21 
then  2the  law,  that,  to  me 
who  would  do  good,  evil 

2  Or,  in  regard  of  the  law 


discussion,  which  is,  to  show 
the  utter  inefficacy  of  the  law  to 
sanctify  and  save  those  who  are 
under  its  dominion.  We  may, 
therefore,  understand  the  pas- 
sage which  follows,  to  the  close 
of  the  chapter,  as  representing 
the  fruitless  struggles  and  the 
difficulties  which  would  be  en- 
countered in  an  attempt  made 
by  one  possessing  the  sinful  na- 
ture of  man,  to  secure  his  salva- 
tion by  the  law. 

15.  For  that  ichich  I  do,  I  know 
not.  "  In  the  state  of  which  the 
apostle  is  speaking,"  says  Mr. 
Jowett,  "the  mind  knows  not, 
from  very  distraction,  what  it 
does.  It  is  darkened,  as  in  the 
confusion  of  a  storm,  or  in  the 
din  and  cloud  of  battle." 

20.  It  is  no  more  I,  &c. ;  that 
is,  in  doing  it,  I  am,  as  it  were, 
under  the  bondage  and  coercion 
of  sin. 


146 


ROMANS. 


7.  21— 


22 is  present.  For  I  delight 
'in  the  law  of  God  after 

23  the  inward  man  :  but  I  see 
a  different  law  in  my 
members,  warring  against 
the  law  of  my  mind,  and 
bringing  me  into  cap- 
tivity 'under  the  law  of 
sin  which  is  in  my  mem- 

24bers.  0  wretched  man 
that  I  am  !  who  shall  de- 
liver me  out  of  3the  body 

25 of  this  death?     4I  thank 


1  Gr.  with. 

2  Gr.  in.     Many  ancient    authorities 
read  to. 


22.  1  delight,  &c.  They  who 
interpret  this  passage  as  above 
explained,  consider  this  expres- 
sion, and  the  others  which  imply 
feelings  of  approbation  towards 
the  law  of  God,  as  in  v.  16,  25, 
&c,  as  referring  to  the  approving 
testimony  borne  by  conscience 
in  favor  of  the  excellence  of  the 
law,  even  in  wicked  men. 
Others  think  that  these  expres- 
sions prove  that  the  subject  of 
this  description  must  be  a  soul 
renewed.  The  question  in  re- 
gard to  the  true  interpretation  of 
the  passage  is  admitted  to  be  a 
very  difficult  one. 

25.  [This  seventh  chapter  of 
Romans,  especially  the  latter 
part  of  it.  is  confessedly  very 
difficult  of  interpretation.  It 
is  best  explained  by  experience. 
The  apostle  portrays — whether 
really  describing  his  own  expe- 
rience or  an  imaginary  one  is  not 
material — the  life  of  one  who 
begins  to  realize  what  the  law 
of  God,  that  is,  of  true  good- 
ness and  righteousness,  requires 
of  him,  but  having  a  nature 
still  uiuler  the  dominion  of  evil 
an<l  Belfish  passions,  finds  him- 
self in  a  perpetual  conflict  be- 
tween his  ideals  and  aspirations, 


God  through  Jesus  Christ 
our  Lord.  So  then  I  my- 
self with  the  mind  serve 
the  law  of  God  ;  but  with 
the  flesh  the  law  of  sin. 

There  is  therefore  now  8 
no  condemnation  to  them 
that  are  in  Christ  Jesus. 
For  the  law  of  the  Spirit  a 
of  life  in  Christ  Jesus 
made  me  free  from  the 
law  of  sin  and  of  death. 
For  what  the  law  could  3 

3  Or,  this  body  of  death 

4  Many  ancient  authorities  read  But 
thanka  be  to  God. 


and  his  actual  life,  from  which 
there  is  no  escape,  except  by  the 
new  creating  grace  of  God 
through  Jesus  Christ,  by  whom 
there  is  given  a  power  and  right 
to  become  sons  of  God.  They 
to  whom  this  new  and  divine 
life  has  been  imparted,  and  who 
have  thus  been  made  partakers 
of.  the  divine  nature,  are  deli- 
vered from  the  bitterness  of  this 
perpetual  conflict  between  the 
higher  and  the  lower  self,  and 
are  brought  into  that  state  of 
adoption  and  sonship  and  of 
liberty,  which  is  described  in  the 
eighth  chapter.     L.  A.] 

CHAPTER  VIII. 

1.  On  the  supposition  that  the 
last  part  of  the  last  chapter  de- 
scribes the  hopeless  situation  of 
the  sinner,  while  under  the  sole 
dominion  of  the  law  and  strug- 
gling to  save  himself  on  the 
terms  which  it  prescribes,  the 
apostle  now  passes  to  a  descrip- 
tion of  the  safe  and  happy  con- 
dition of  those  who  are  under 
grace. 

3.  Weak  through  the  flesh  ;  un- 
able to  effect  its  object,  on  ac- 
count of  the  corruption  of  the 
flesh,  that  is,  of  human   nature. 


~~3.  10. 


ROMANS. 


547 


not  do,  !  in  that  it  was 
weak  through  the  flesh, 
God,  sending  his  own 
Son  in  the  likeness  of 
8  sinful  flesh  3  and  as  an 
offering  for  sin,  con- 
demned sin  in  the  flesh  : 

4  that  the  4  ordinance  of 
the  law  might  be  fulfilled 
in  us,  who  walk  not  after 
the   flesh,    but  after   the 

5  spirit.  For  they  that  are 
after  the  flesh  do  mind 
the  things  of  the  flesh  ; 
but  they  that  are  after 
the   spirit   the    things  of 

6  the  spirit.  For  the  mind 
of  the  flesh  is  death  ;  but 


1  Or,  wherein 

2  Gr.  flesh  of  sin. 


Condemned  sin;  deprived  it  of 
its  power,  considered  metaphor- 
ically as  the  enemy  and  tyrant' 
of  man.  The  word  condemned, 
seems  to  be  used  in  correspond- 
ence with  the  word  condemna- 
tion, in  the  first  verse;  for  the 
second  and  third  verses  express 
the  ground  of  the  statement  in 
the  first. — the  point  being  that 
there  is  no  condemnation  for 
those  who  are  in  Christ  Jesus, 
because,  through  his  atonement, 
sin  itself  is  condemned. 

6.  For  the  mind  of  the  flesh — 
the  mind  of  the  spirit;  i.  e.,  the 
minding  of  the  flesh,  and  the 
minding  of  the  spirit.  He  who 
follows  after  fleshly  things  is  in 
a  state  of  enmity  against  God ; 
he  who  follows  after  the  fruits 
of  the  spirit,  love,  joy,  peace, 
&c,  though  he  may  not  have  at- 
tained them,  is  living  acceptably 
to  God. 

7.  Is  enmity  against  God.  That 
the  natural  state  of  the  human 
heart    towards    God    is   that  of 


the  mind  of  the  spirit  is 
life  and  peace  :    because  7 
the  mind  of   the  flesh  is 
enmity  against  God  ;  for 
it  is  not  subject  to  the 
law   of   God,  neither  in- 
deed can  it  be  :  and  they  8 
that  are  in  the  flesh  can- 
not please  God.     But  ye  9 
are   not  in  the  flesh,  but 
in  the  spirit,  if  so  be  that 
the  Spirit  of  God  dwelleth 
in  you.     But  if  any  man 
hath    not    the    Spirit   of 
Christ,  he  is  none  of  his. 
And  if  Christ  is  in  you,  10 
the  body  is  dead  because 
of  sin ;  but  the  spirit  is 


3  Or,  and  for  sin 

4  Or,  requirement 


alienation,  aversion,  and  hos- 
tility, is  shown  in  all  the  aspects 
which  human  nature  presents, 
by  every  mark  which  can  indi- 
cate such  feelings.  In  fact,  the 
whole  history  of  religion  in  this 
world  is  a  history  of  the  efforts 
of  conscience  to  scourge  man- 
kind into  the  performance  of 
their  duties  to  their  Maker,  and 
of  the  endless  shifts,  contriv- 
vances,  and  evasions  of  men, 
struggling  to  escape  from  what 
they  cannot  endure.  — Neither 
indeed  can  it  he;  that  is,  the 
alienation  of  the  heart  from  God 
is  not  temporary  and  accidental, 
but  a  permanent  and  fixed  char- 
acteristic of  the  soul, — such 
that,  until  it  is  changed,  there 
can  no  really  honest  and  sincere 
obedience  to  the  law  of  God 
possibly  come  from  the  heart 
which  is  governed  by  it. 

10.  The  body  is  dead,  &c. ;  that 
is,  though  the  body  is  still  the 
abode  of  appetite  and  passion, 
tending  to  sin   and  death,  there 


548 


ROMANS. 


8.  10— 


life  because  of  righteous- 
llness.  Bat  if  the  Spirit 
of  him  that  raised  up 
Jesus  from  the  dead 
dwelleth  in  you,  he  that 
raised  up  Christ  Jesus 
from  the  dead  shall 
quicken  also  your  mortal 
bodies  'through  his  Spirit 
that  dwelleth  in  you. 

12  So  then,  brethren,  we 
are  debtors,  not  to  the 
iiesh,    to    live    after    the 

13  flesh  :  for  if  ye  live  after 
the  flesh,  ye  must  die ; 
but  if  by  the  spirit  ye 
2  mortify  the  Meeds  of  the 

14 body,  ye  shall  live.  For 
as  many  as  are  led  by  the 
Spirit  of  God,  these  are 

15  sons  of  God.  For  ye  re- 
ceived not  the  spirit  of 
bondage  again  unto  fear  ; 

1  Many   ancient    authorities  read   be- 
cause of. 


is  a  spiritual  life  in  the  soul, 
■which  will  sanctify  and  save 
it. 

11.  Shall  quicken  also;  shall 
give  life  to.  The  meaning  is 
that  the  very  animal  nature  it- 
self shall  eventually  become 
sanctified  and  under  the  control 
of  the  spiritual  nature. 

15.  The  spirit  of  bondage  ;  the 
spirit  of  a  slave.  The  meaning 
is,  that  the  renewed  man  is  not 
received  as  a  slave,  to  live  in 
terror  of  threatened  punishment, 
as  he  did  under  the  law,  but  as 
an  adopted  child,  so  that  he 
may  approach  God  as  his  bene- 
factor, and  call  him  Father. — 
Abba  ;  the  word  meaning  father 
in  the  language  then  used  by 
the  Jews. 

19.  The  creation.  This  word, 
and  the  whole  passage  depend 


but  ye  received  the  spirit 
of  adoption,  whereby  we 
cry,  Abba,  Father.  The  16 
Spirit  himself  beareth 
witness  with  our  spirit, 
that  we  are  children  of 
God :  and  if  children,  17 
then  heirs  ;  heirs  of  God, 
and  joint-heirs  with 
Christ ;  if  so  be  that  we 
suffer  with  hi?n,  that  we 
may  be  also  glorified  with 
him. 

For  I  reckon  that  the  18 
sufferings  of  this  p resent 
time  are  not  worthy  to  be 
compared  with  the  glory 
which  shall  be  revealed 
to  us- ward.  For  the  ear- 19 
nest  expectation  of  the 
creation  waiteth  for  the 
revealing  of  the  sons  of 
God.     For    the    creation  20 

2  Gr.  make  to  die. 

3  Gr.  doings. 


ing  upon  it,  (19-22,)  have  been 
the  subject  of  much  discussion. 
Although  there  is  still  great 
difference  of  opinion  in  respect 
to  the  details,  yet  the  prevailing 
sentiment  would  seem  to  be, 
that  the  general  intent  of  the 
passage  is  to  represent  the  whole 
creation  groaning  under  the  ills 
which  sin  has  introduced,  and 
looking  forward  in  anxious  ex- 
pectation  of  a  better  state  of 
things  to  come. — Revealing  of 
the  sons  of  God;  recognition 
and  establishment  of  the  heirs 
mentioned  in  v.  17,  in  their  in- 
heritance. 

20.  To  vanity;  to  decay  and 
death,  which  are  treated  as  the 
cause  of  the  poignant  sorrow, 
which  characterizes  so  much  of 
human  life.  The  meaning  of 
Paul  in  this  whole   passage   is 


—8.  28. 


ROMANS. 


549 


was  subjected  to  vanity, 
not  of  its  own  will,  but 
by  reason    of    him    who 

21  subjected  it, *  in  hope  that 
the  creation  itself  also 
shall  be  delivered  from 
the  bondage  of  corruption 
into  the  liberty  of  the 
glory  of  the  children  of 

22  God.  For  we  know  that 
the  whole  creation  groan - 
eth  and  travaileth  in  pain 

23 2  toge  ther  until  now.  And 
not  only  so,  but  ourselves 
also,  which  have  the  first- 
fruits  of  the  Spirit,  even 
we  ourselves  groan  with- 
in ourselves,  waiting  for 
our  adoption^  to  wit,  the 
redemption  of  our  body. 

24  For  by  hope  were  we 
saved :  but  hope   that  is 

1  Or,  in  hope  ;  because  the  creation  &c. 

2  Or,  with  us 

3  Many  ancient  authorities  read  for 
what  a  man  seeth,  why  doth  he  yet  hope 

brought  out  much  more  clearly 
in  the  New  than  in  the  Old  Ver- 
sion, viz.  :  that  suffering  and 
death  are  imposed  on  the  hu- 
man race  by  God  as  a  means  of 
working  out  a  deliverance  of 
humanity  from  sin  and  corrup- 
tion into  the  liberty  of  the  glory 
of  the  children  of  God. — In 
hope  ;  in  hope  of  deliverance  to 
come,  as  described  in  the  fol- 
lowing verse. 

22.  The  whole  creation  groan- 
eth ;  all  nature  struggles  under 
the  burden  of  suffering  and  sin. 

23.  Of  the  Spirit;  the  Holy 
Spirit,  poured  out  upon  the  dis- 
ciples after  the  ascension  of  the 
Saviour. —  Waiting  for  our  adop- 
tion ;  looking  forward  to  the 
time  when  we  shall  realize 
the  adoption  referred  to  in  v. 
15. 


seen  is  not  hope:  3for 
who  4  hopeth  for  that 
which  he  seeth?  But  if 25 
we  hope  for  that  which 
we  see  not,  then  do  we 
with  patience  wait  for  it. 

And  in  like  manner  the  26 
Spirit  alsohelpeth  our  in- 
firmity :  for  we  know  not 
how  to  pray  as  we  ought ; 
but  the  Spirit  himself 
maketh  intercession  for 
us  with  groanings  which 
cannot  be  uttered;  and 27 
he  that  searcheth  the 
hearts  knoweth  what  is 
the  mind  of  the  Spirit, 
5  because  he  maketh  in- 
tercession for  the  saints 
according  to  the  will  of 
God.  And  we  know  that  28 
to   them   that  love    God 

for? 

4  Some  ancientauthorities  read  await' 
eth. 

5  Or,  that  : 


24.  The  reading  of  the  mar- 
gin is  that  of  the  Old  Version. 

26.  Maketh  intercession  for  us; 
in  and  through  us,  by  awaken- 
ing right  desires,  and  giving  the 
right  direction  to  the  expression 
of  them. —  Vie  Tcnow  not  how  to 
pray  as  we  ought,  or,  as  in  the 
Old  Version,  what  we  should  pray 
for  as  we  ought ;  i.  e.,  neither 
what  to  ask,  nor  how  to  ask  for 
it,  and  this  because  God  is  will- 
ing to  do  for  us  exceeding 
abundantly  more  than  we  can 
ask  or  think. 

28.  Called  according  to  his 
purpose.  The  doctrine  of  the 
passage  introduced  by  this  ex- 
pression, and  extending  to  v.  32, 
seems  plainly  to  be  this,  that 
the  redemption  of  the  sinner  is 
not  a  work  which  he  performs 
upon   himself j   but   one    which 


550 


ROMANS. 


8.28— 


1  all  things  work  together 
for  good,  even  to  them 
that  are  called  according 

20  to  It  is  p  arpose.  For  whom 
he  foreknew,  he  also  fore- 
ordained to  be  conformed 
to  the  image  of  his  Son, 
that  he  might  be  the  first- 
born among  many  breth- 

80ren:  and  whom  he  fore- 
ordained, them  he  also 
called :  and  whom  he 
called,  them  he  also  jus- 
tified :  and  wThom  he  jus- 
tified, them  lie  also  glori- 
fied. 

si  What  then  shall  we  say 
to  these  things  ?  If  God 
is  for  us,  who  is  against 

1  Some  ancient  authorities  read   God 
uvrketh  all  things  with  them  for  good. 

2  Or,  Shall  God  that  just ifiethf 


God  performs  upon  him, — be- 
ing commenced  and  continued 
through  its  several  successive 
step-,  by  divine  power;  ancUthat, 
■where  it  is  once  begun,  it  will 
be  carried  forward,  to  its  final 
consummation. 

33,  34.  Many  scholars  prefer 
here  the  reading  of  the  margin, 
which  Beems  to  make  Paul's 
language  more  emphatic.  The 
meaning,  then,  is,  Whom  do 
you  fear  ?  God  ?  But  he  has 
justified  you.  Who  shall  con- 
demn you  ?  Jesus  Christ  ?  But 
he  has  died  and  makes  interces- 
sion for  you.  Who  shall  separate 
you  from  the  love  of  Christ  ? 
Shall  tribulation  or  anguish  ? 
etc. — Afdketh  -intercession.  The 
image  is  taken  from  the  idea  of 
a  tribunal  of  justice,  when-  the 
safety  of  the  accused  depends. 
in  great  measure,  upon  the  influ- 
ence of  his  advocate. 

85.    The  love  of  Christ.     This 


us?     He  that  spared  not 38 
his  own  Son,  but  delivered 
him  up   for   us  all,   how 
shall    he    not    also   with 
him    freely    give    us    all 
things?      Who  shall  lay 33 
any  thing   to   the  charge 
of    God's    elect?     2Jt    is 
God  that  justifieth  ;  who  34 
is  he  that  shall  condemn  I 
3  It  is   Christ  Jesus   that 
died,  yea  rather,  that  was 
raised    from     the     dead, 
who  is  at  the  right  hand 
of  God,  who  also  maketh 
intercession  for  us.  "Who  35 
shall  separate  us  from  the 
love    4of    Christ?     shall 
tribulation,    or    anguish, 


3  Or,  Shall   Christ  Jesus  that   died., 
us? 

4  Some    ancient    authorities    read    of 
God. 


expression  is  obviously  suscepti- 
ble of  two  significations.  It 
may  denote  the  love  of  Christ 
for  the  believer,  or  the  love  of 
the  believer  for  Christ.  "What 
precedes  the  expression,  as  it 
here  stands,  seems  to  require 
that  it  should  be  understood  in 
the  former  sense,  as  the  certainty 
of  divine  protection  has  been  the 
subject  of  the  writer's  remarks. 
But,  on  the  other  hand,  what 
follows  would  rather  indicate 
that  the  latter — that  is,  the  love 
of  the  believer  for  Christ — is 
intended,  as  this  only  can  be 
well  supposed  to  be  affected  by 
the  causes  named  below  On 
the  whole,  the  former  supposi- 
tion is  probably  correct,  as  is 
indicated  by  the  analogous  ex- 
pressions in  v.  37,  o9,  especially 
in  the  latter.  In  fact,  how.  ver, 
both  are  involved.  It  is  only  by 
the  mutual  love  of  God  and  the 
believer  for  each  other  that  the 


^■M 


'> 


,: 


-a.  4. 


ROMANS. 


553 


or  persecution,  or  famine, 
or  nakedness,  or  peril,  or 
36 sword?      Even    as    it    is 
written, 

For  thy  sake  we  are 
killed  all  the  day 
long  ; 

We  were  accounted 
as  sheep  for  the 
slaughter. 

37  Nay,  in  all  these  things 
we  are  more  than  conquer- 
ors    through    him     that 

38  loved  us.  For  I  am  per- 
suaded, that  neither 
death,  nor  life,  nor  angels, 
nor  principalities,  nor 
things  present,  nor  things 

3Q  to  come,  nor  powers,  nor 

1  Or,  creation 


believer  is  united  to  God,  The 
meaniug  of  the  whole  passage, 
then,  will  be,  that  the  believer 
has  no  cause  to  fear  for  his  ulti- 
mate safety.  His  present  state 
of  reconciliation  with  God  is 
not  accidental,  and  it  will  not  be 
temporary.  It  is  the  result  of 
the  long-settled  purpose  of  God. 
It  is  a  work  which  God  has  un- 
dertaken; he  will  accomplish 
what  he  has  begun ;  and  Jesus, 
their  Redeemer,  who  once  gave 
his  life  for  their  ransom,  will, 
now  that  he  has  risen  to  majesty 
and  power,  never  forsake  them, 
in  any  of  the  darkest  and  most 
discouraging  times  of  trial  which 
they  may  be  called  to  endure. 

38.  Nor  angels,  &c.  ;  that  is, 
no  power  whatever,  visible  or 
invisible. 

CHAPTER  IX. 

3.  For  I  could  wish  that  I  myself 
were  anathema  from  Christ.  The 
word  anathema  is  a  Greek  word, 
signifying  set  apart  or  devoted, 
and     strictly   speaking   signifies 

22 


height,  nor  depth,  nor 
any  other  'creature,  shall 
be  able  to  separate  us 
from  the  love  of  God, 
which  is  in  Christ  Jesus 
our  Lord. 

I  say  the  truth  in  Christ,  9 
I  lie  not,   my  conscience 
bearing  witness  with  me 
in  the  Holy  Ghost,  that  1 2 
have    great    sorrow    and 
unceasing     pain   in    my 
heart.     For  I  could  2wish  3 
that  I  myself  were  ana- 
thema   from    Christ    for 
my  brethren's   sake,  my 
kinsmen  according  to  the 
flesh  :  who  are  Israelites  ;  4 
whose  is   the    adoption, 

2  Or,  pray 


anything  set  apart  for  God;  more 
commonly,  however,  from  being 
used  to  indicate  animals  set 
apart  for  •sacrifice,  it  came  to  in- 
dicate persons  set  apart  to  death, 
and  so  grew  to  be  synonymous 
with  "accursed,"  and  was  used 
in  devoting  idolaters  to  destruc- 
tion, and  in  the  Jewish  church 
in  the  sentence  of  excommunica- 
tion. Here  the  meaning  is,  I 
could  wish  myself  to  be  sacri- 
ficed, if,  by  my  sacrifice,  I  could 
save  the  Israelites.  It  would 
seem  to  be  unnecessary  to  in- 
quire for  any  definite  and  precise 
meaning  to  be  attached  to  the 
phrase,  accursed  from  Christ ;  for 
the  language  was  doubtless  not 
intended  to  present  an  idea 
seriously  entertained,  but  only 
as  a  strong  express' jn  indicating 
deep  anxiety  and  earnest  desire. 
4.  The  adoption;  adoption  as 
the  chosen  people  of  God. — The 
glory  ;  the  visible  manifestation 
of  the  divine  presence  over  the 
ark.     (Ex.  13:  21,  22.     25:  22.) 


554 


ROMANS. 


9. 


and  the  glory,  and  the 
covenants,  and  the  giving 
of  the  law,  and  the  ser- 
vice   of   God,     and    the 

5  promises  ;  whose  are  the 
fathers,  and  of  whom  is 
Christ  as  concerning  the 
flesh,  '  who  is  over  all, 
God    blessed    2  for    ever. 

6  Amen.  But  it  is  not  as 
though  the  word  of  God 
hath  come  to  nought. 
For  they  are  not  all 
Israel,      which      are     of 

1  Some  modern  interpreters  place  a 
full  stop  after  flesh,  and  translate  He  who 
is  God  over  all  be  (is)  blessed  for  ever :  or, 


—  The  covenants;  those  which 
God  made  with  the  patriarchs. 
— The  service  of  God;  the  di- 
vinely instituted  rites  of  public 
worship. 

5.  The  fathers  ;  the  patriarchs. 
— As  concerning  the  flesh  ;  in  re- 
spect to  human  parentage. — God 
blessed  for  ever.  It  is  unusual  for 
the  sacred  writers  to  identify  the 
Redeemer  in  so  direct  and  un- 
qualified a  manner  with  the  su- 
preme Divinity:  because  they 
generally  speak  of  him  in  his 
mediatorial  capacity,  in  which 
he  occupies  a  position  subordi- 
nate to  the  Father.  (See  partic- 
ularly 1  Cor.  15:  24-28.)  This 
case  is,  however,  not  solitary,  as 
will  appear  by  referring  to  Phil. 
2:  6.  Tit.  1:3.  2:  18.  Various 
attempts  have  been  made  to  de- 
tach the  last  part  of  the  verse 
from  what  precedes,  so  as  to  give 
the  doxology  an  independent  in- 
terpretation. But  the  construc- 
tion of  the  passage  in  the  origi- 
nal resists  these  attempts;  and 
they  are  admitted  by  those  who 
make  them  not  to  be  satisfactory. 
[Their  reading  of  the  passage  is 
given  in  the  margin.     L.  A.] 

6.  Not  as  though,  &c. ;  that  is, 
his      solicitude,      as     expressed 


Israel :    neither,    because  7 
they  are  Abraham's  seed, 
are    they    all    children : 
but,    In  Isaac  shall   thy 
seed  be  called.     That  is,  8 
it  is  not  the  children  of 
the  flesh  that  are  children 
of  God  ;  but  the  children 
of      the      promise      are 
reckoned  for  a  seed.    For  9 
this  is  a  word  of  promise, 
According  to  this  season 
will  I  come,   and  Sarah 
shall  have  a    son.     Andio 

He  who  is  over  all  is   God,  blessed  for 
ever.    Others  punctuate,  flesh,    who   is 
over  all.     God  be  (is)  blessed  for  ever. 
2  Gr.  unto  the  ages. 


above,  did  not  arise  from  fear 
lest  the  promises  of  God  should 
not  be  fulfilled. — Not  all  Israel 
which  are  of  Israel ;  they  are  not 
all  the  true  children  of  God 
which  are  of  the  Jewish  nation. 

7.  But,  In  Isaac,  &c.  The 
general  argument  commenced 
here,  and  coming  to  its  result  in 
v.  18,  is  this, — that  as  God,  in 
constituting  the  Hebrew  nation 
in  ancient  times,  made  a  selec- 
tion, for  reasons  not  revealed,  of 
some  of  the  descendants  of  the 
patriarchs  to  the  exclusion  of 
others,  so  does  he  now  choose 
from  among  mankind  whomso- 
ever he  will  as  objects  of  spirit- 
ual mercy.  This  first  illustration 
is  taken  from  the  case  of  Isaac, 
who  was  chosen  to  theexclusiou 
of  Ishmael,  (Gen.  17:  19-21,) 
and  of  Abraham's  six  sons, 
whose  mother  was  Keturah. 
(Gen.  25:  1,  2.) 

8.  Children  of  the'  flesh  ;  nat- 
urally descended. — Itisnot,  k.c.  ; 
that  is,  not  necessarily. —  The  chil- 
dren of  the  promise;  those  con- 
templated in  the  divine  councils, 
as  included  in  the  intent  of  the 
promise. 

10.  By  one.  In  the  case  of 
Abraham,  the  children  rejected 


—9.  17. 


ROMANS. 


555 


not  only  so  ;  but  Rebecca 
also  having  conceived  by 
one,   even   by  our   father 

11  Isaac — for  the  children 
being  not  yet  born, 
neither  having  done  any- 
thing good  or  bad,  that 
the  purpose  of  God  ac- 
cording to  election  might 
stand,  not  of  works,   but 

12 of  him  that  calleth,  it  was 
said  unto  her,  The  elder 
shall  serve  the  younger. 

13  Even  as  it  is  written, 
Jacob  I  loved,  but  Esau 
I  hated. 


were  children  of  another  moth- 
er, which  might  have  been  con- 
sidered as  the  ground  of  the  dis- 
tinction; but,  in  the  case  of 
Esau  and  Jacob,  a  selection  was 
made  between  two  whose  par- 
entage on  both  sides  was  the 
same. 

1 1 .  According  to  election ;  ac- 
cording to  his  own  choice  and 
determination.  —  Not  of  works, 
&c. ;  that  is,  the  supremacy  of 
Jacob  over  Esau  was  not  a  re- 
ward for  any  good  works  which 
he  performed,  but  it  rested  sole- 
ly on  the  decision  of  God,  adopt- 
ed for  other  reasons,  and  before 
either  of  the  subjects  of  it  were 
born. 

12.  The  elder;  Esau.—  Shall 
serve  ;  be  subject  to. 

13.  Loved;  chose.  —  Hated ; 
rejected. 

15.  This  passage  is  to  be 
found  in  Ex    33:19. 

16.  The  meaning  is,  that  di- 
vine favors  are  never  earned  by 
the  spontaneous  exertions  of 
man;  they  are  bestowed  gratu- 
itously by  the  mercy  of  God. 
We  must  not  consider  this  verse 
as  implying  that  men  may  hon- 


What    shall    we     say  14 
then  %    Is  there  unright- 
eousness with  God  ?    God 
forbid.     For  he  saith  to  15 
Moses,  I  wiirhave  mercy 
on   whom  I  have  mercy, 
and  I  will  have  compas- 
sion on  whom  I  have  com- 
passion.    So  then  it  is  not  16 
of  him   that  willeth,  nor 
of  him  that  runneth,  but 
of  God  that  hath  mercy. 
For   the   scripture    saith  17 
unto   Pharaoh,    For   this 
very  purpose  did  I  raise 
thee    up,    that    I   might 


estly  strive,  and  yet  fail  of  ob- 
taining the  favor  of  God,  but 
that  they  do  not  strive  for  it. 
The  expression  is,  as  if  we  were 
to  say,  "  The  fertility  of  Egypt 
is  not  of  rain,  but  of  the  over- 
flowing of  the  Nile."  This  does 
not  imply  that  rain,  if  it  were  to 
descend,  would  not  produce  fer- 
tility,—  but  that  it  does  not  de- 
scend,— and  so  the  land  is  de- 
pendent upon  another  source. 
So  in  this  case;  if  men  were 
honestly  to  attempt  to  do  their 
duty  and  please  God,  they 
would  doubtless -please  him;  but 
they  do  not  make  the  attempt, 
— and  so  their  salvation  rests 
entirely  on  his  mercy. 

17,  18.  This  is,  perhaps,  the 
most  striking  of  the  numerous 
passages,  occurring  in  the  Scrip- 
tures, in  which  it  is  asserted 
that  the  control  of  Almighty 
God  is  absolute  and  entire  over 
all  the  moral  conduct  of  his 
creatures,  whether  evil  or  good 
—a  control  so  absolute  and  en- 
tire, that  if,  in  the  course  of  his 
administration,  he  deems  it  ex- 
pedient to  exhibit  to  the  uni- 
verse a  spectacle  of  sin  and  its 


556 


ROMAKS. 


9.  17— 


shew  in  thee  my  power, 

and  that  my  name  might 

be   published   abroad   in 

18  all  the  earth.     So  then  he 


consequences,  he  can  do  so, — 
while  yet  the  moral  responsibi- 
lity and  ill  desert  of  the  sin  rests 
solely  with  the  being  who  com- 
mits it.  Such  a  doctrine  awakens 
very  different  feelings  in  differ- 
ent minds.  Some  repose  in  quiet 
and  submissive  confidence  under 
the  absolute  and  boundless 
moral  sovereignty  with  which  it 
invests  Jehovah.  Others  find  it 
utterly  irreconcilable  with  what 
they  regard  as  plain  principles 
of  justice,  and  the  very  state- 
ment of  it  seems  to  awaken  in 
their  minds  feelings  of  abhor- 
rence and  detestation.  Many 
classes  of  excellent  Christians 
endeavor  to  soften  this  doctrine 
by  allowing  to  the  power  of  Je- 
hovah an  efficient  control  over 
all  the  right  and  lioly  desires  and 
acts  of  hi.  creatures,  while  they 
limit  and  qualify  in  various 
ways,  his  agency  in  respect  to 
those  that  are  wrong;  for  the 
minds  of  mankind  at  large  are 
found  to  acquiesce  much  more 
readily  in  assigning  to  God  a 
direct  agency  in  the  production 
of  holiness,  than  in  that  of  sin. 
It  is,  however,  somewhat  doubt- 
ful whether  the  real  difficulty  is 
much  alleviated,  in  a  philosophi- 
cal point  of  view,  by  this  man- 
agement; for  we  cannot  easily 
conceive  how  one  kind  of  moral 
conduct  or  character  can  be 
determined  by  a  superior  power, 
consistently  with  the  freedom  of 
the  agent,  rather  than  another; 
that  is  to  say,  if  God  can  pro- 
duce penitence  in  David's  heart, 
which  shall  yet  be  wholly  Da- 
vid's peni  fence,  and  for  which 
David  only  shall  be  morally  re- 
sponsible, it  is  difficult  to  show 
any   reason   why  the  same   kind 


f  hath  mercy  on  whom  he 
will,  and  whom  he  will 
he  hardeneth. 

Thou  wilt  say  then  un- 19 


of  moral  power,  operating  re- 
versely, may  not  produce  obdu- 
racy in  Pharaoh's  heart,  which 
shall  be  wholly  Pharaoh's  ob- 
duracy, and  for  which  Pharaoh 
alone  is  morally  accountable. 
There  is  a  great  difference  be- 
tween the  two  cases,  in  respect 
to  the  readiness  with  which  the 
mind  is  willing  to  admit  such  a 
power;  but  it  would  probably 
not  be  easy  to  establish  between 
them  any  philosophical  distinc- 
tion. The  difficulty  seems  in- 
surmountable to  human  powers 
in  either  case.  But,  then,  we 
must  consider  that,  whatever 
difficulties  may  attend  this  sub- 
ject, they  seem  to  be  involved  in 
the  very  idea  of  a  divinity  really 
supreme.  And,  even  if  we  re- 
linquish the  idea  of  a  divinity, 
and  substitute,-  as  in  that  case 
we  must,  the  control  of  steadily- 
acting  laws,  mental  and  corpo- 
real, over  the  phenomena  of 
matter  and  mind, — the  doctrine 
of  philosophical  necessity  takes 
the  place  of  that  of  the  personal 
sovereignty  of  Jehovah,  and  it 
is,  to  say  the  least,  quite  as  in- 
tractable in  respect  to  its  con- 
sistency with  human  freedom. 
The  difficulties,  then,  it  would 
seem,  cannot,  on  any  hypoth- 
esis, be  either  solved  or  avoided. 
The  result  is,  that  the  only  way 
in  which  the  mind  can  be  really 
at  peace  on  this  subject  is  hum- 
bly to  acquiesce  in  our  incapa- 
city to  fathom  this  gulf,  in 
theory,  and  then  practically  to 
yield  our  full  and  cordial  as- 
sent, on  the  one  hand,  to  the 
dictates  of  conscience,  which 
testify  that  we  are  entirely  un- 
restrained in  our  moral  conduct, 
and  so  accountable  for  it, — and, 


—9.  27. 


ROMANS. 


557 


to  me,  Why  doth  he  still 
find  fault  ?  For  who 
withstandeth    his    will  % 

20  Nay  but,  O  man,  who  art 
thou  that  repliest  against 
God?  Shall  the  thing 
formed  say  to  him  that 
formed    it,     Why    didst 

21  thou  make  me  thus  %  Or 
hath  not  the  potter  a 
right  over  the  clay,  from 
the  same  lump  to  make 
one  part  a  vessel  unto 
honour,  and  another  unto 

22  dishonour  \  What  if  Gfod, 
willing  to  shew  his  wrath, 
and  to  make  his  power 
known,  endured  with 
much  longsuffering  ves- 
sels of  wrath  fitted  unto 

23  destruction  :  'and  that  he 
might  make  known  the 
riches  of  his  glory  upon 
vessels  of  mercy,  which 

1  Some  ancient  authorities  omit  and. 


on  the  other,  to  the  word  of 
God,  asserting  that  Jehovah  is 
supreme,  and  that  his  providence 
includes  and  controls  all  that 
takes  place  under  his  reign. 

20.  Who  art  thou,  &c.  It  is 
remarkable  that,  while  the  diffi- 
culties which  occur  in  the  dis- 
cussion of  other  subjects,  in  the 
word  of  God,  are  often  fully 
explained,  in  this  instance  no 
attempt  is  made  to  answer  the 
objector.    He  is  simply  silenced, 

21.  Hath  not  the  potter  a  right 
over  the  clay  ?  What  Paul  as- 
serts in  his  argument  is  not  that 
the  Maker  has  the  power,  r.s  the 
Old  Version  represented  it,  but 
that  he  has  the  right  to  do  what 
he  will  with  that  which  he  has 
made,  and  that  the  thing  which 
Jie  has  made  cannot  complain, 


he  afore  prepared   unto 
glory,  even  us,  whom  he  24 
also  called,  not  from  the 
Jews  only,  but  also  from 
the  Gentiles  ?  As  he  saith25 
also  in  Hosea, 

I  will  call  that  my 
people,  which  was 
not  my  people  ; 
And  her  beloved, 
which  was  not  be- 
loved. 

And  it  shall  be,  ihat%\ 
in  the  place  where  it 
was  said  unto  them, 
Ye  are  not  my  people, 
There    shall    they   be 
called    sons    of    the 
living  God. 
And    Isaiah    crieth  con  &7 
cerning     Israel,     If     tli  t 
number  of  the  children  (,f 
Israel  be  as  the  sand  jf 
the  sea,  it  is  the  renimnt 


because  the  Maker  has  not  nade 
something  different. 

25.  Hosea  2:  23.— And  f  tr  Be- 
loved; meaning,  I  will  chillier 
Beloved;  that  is,  I  wil!  make 
her  so;  referring  to  the  Gentiles, 
who  were  originally  no:  among 
the  chosen  people  of  God,  but 
were  now  received  under  the 
Christian  dispensation. 

27.  In  the  few  preceding 
verses,  the  apost/.e  has  been 
showing  that  som-j  Gentiles  were 
to  be  saved  :  ha  now  proceeds 
to  say  that  some  Jews  would  not 
be  saved.  —  The  remnant ;  a  rem- 
nant only;  that  is,  not  the 
wnole.  ,  The  passage,  v.  27  and 
28,  is  quoted  from  Isa.  10:22, 
23,  find  is  to  be  understood  as  a 
threatening  of  judgment  de- 
nounced by  Isaiah  against  the 
Jews, 


558 


ROMANS. 


9.  27— 


28  that  shall  be  saved  :  for 
the  Lord  will  execute  Ms 
word  upon  the  earth, 
finishing  it  and  cutting  it 
39  short.  And,  as  Isaiah 
hath  said  before, 

Except  the  Lord  of 
Sabaoth  had  left  us 
a  seed, 

AVe    had    become    as 
Sodom,  and  had  been 
made   like  unto  Go- 
morrah. 
30     What     shall     we     say 
then  \    That  the  Gentiles, 
which  followed  not  after 
righteousness,  attained  to 
righteousness,    even    the 

1  Or,  Because,  doing  it  not  by  faith,  but 
as  it  were  by  works,  they  stumbled 

28.  The  variation  here  from 
the  Old  Version  is  due  to  a  dif- 
ference in  manuscripts,  the  best 
of  which  omit  the  words  omit- 
ted here.  The  Old  Version  read 
He  loill  finish  the  icorh  and  cut  it 
short  in  righteousness  ;  because  a 
short  work  will  the  Lord  make  up- 
on the  earth.  The  probability  is 
that  Paul  quoted,  as  he  often 
did.  freely,  and  that  the  quota- 
tion was  changed  by  some  copy- 
ist, in  order  to  make  it  conform 
to  the  original  passage  in  Isaiah, 
eh.  10:22,  23.  In  any  reading, 
however,  the  variation  between 
the  Old  Testament  prophecy  and 
the  quotation  here  is  very  con- 
siderable. Jowett  gives  the  in- 
terpretation well:  "The  mean- 
ing is  that  few  out  of  many 
Israelites  should  be  saved,  for 
that  God  was  judging  them  as  of 
old  he  judged  their  fathers,  and 
they  were  living  in  the  latter 
days  and  the  time  was  short." 

29.  Said  before;  viz.,  1-9.— 
The  Lord  of'  Sabaoth  ;  the  Lord 
of  hosts. — A  seed;  a  remnant. — 


righteousness  which  is  of 
faith:  but  Israel,  follow- 31 
ing  after  a  law  of  right- 
eousness,   did  not  arrive 
at  that  law.     Wherefore  ( 32 
'Because  they  sought  it 
not   by   faith,    but   as   it 
were    by    works.      They 
stumbled  at  the  stone  of 
stumbling;   even  as  it  is 33 
written, 

Behold,  I  lay  in  Zion 

a  stone  of  stumbling 

and  a  rock  of  offence  : 
And  he  that  believeth 

on  ahim  shall  not  be 

put  to  shame. 
Brethren,    my    heart's  10 

2  Or,  it 


We  had  become  as  Sodom;  that 
is,  we  should  have  been  utterly 
destroyed.  The  idea  is  that, 
so  far  were  the  Jews  from  being 
of  course  secure  of  the  favor  of 
God,  they  are  in  one  case  repre- 
sented by  the  prophet  as  just 
escaping  absolute  extermina- 
tion. 

30.  Righteousness;  justifica- 
tion. 

31.  Israel ;  i.  e.,  the  truly 
pious  and  godly  in  Israel,  who 
really  followed  after  the  law  of 
righteousness,  desiring  to  be- 
come acceptable  before  God,  but 
they  did  not  arrive  at  that  law, 
because  they  sought  it  not  by 
faith,  that  is,  by  entering  into 
sympathetic  personal  relations 
with  God  as  his  children,  but  by 
works,  that  is,  by  endeavoring 
to  earn  his  favor  by  various  ritu- 
alistic observances. 

32.  The  stone  of  stumbling;  the 
one  described  in  the  quotation 
contained  in  the  next  verse. 

33.  As  it  is  written;  in  Isa.  8; 
14,  and  28:  16. 


—10.  12. 


ROMANS. 


559 


'desire  and  my  t  implica- 
tion to  God  is  for  them, 
that    they  may  be  saved. 

2  For  I  bear  them  witness 
that  they  have  a  zeal  for 
God,  but  not  according  to 

3  knowledge.  For  being 
ignorant  of  God's  right- 
eousness, and  seeking  to 
establish  their  own,  they 
did  not  subject  them- 
selves   to   the   righteous- 

4ness  of  God.  For  Christ 
is  the  end  of  the  law  unto 
righteousness     to    every 

5  one  that  believeth.  For 
Moses  writeth  that  the 
man  that  doeth  the  right- 
eousness which  is  of  the 
law    shall    live   thereby. 

6  But  the  righteousness 
which  is  of  faith  saith 
thus,  Say  not  in  thy  heart, 
Who  shall  ascend  into 
heaven  ?   (that  is,  to  bring 

*  Christ  down:)   or,   Who 

1  Gr.  good  pleasure. 

2  Or,  that 


CHAPTER  X. 

3.  God's  righteousness  ;  the  way 
in  which  God  will  really  justify 
the  sinner. 

5.  Lev.  18:5.  The  quotation  is 
intended  to  show  that  obedience, 
that  is  perfect  obedience,  which 
the  apostle  had  before  proved  to 
be  unattainable,  was  the  only 
condition  on  which  men  could 
be  saved  by  the  law. 

6,  7,  8.  (See  Deut.  30:11-14.) 
The  first  clause  in  each  verse  is 
quoted  from  that  passage;  the 
last  expresses  the  application 
which  Paul  makes  of  the  lan- 
guage  to   salvation    by   Christ. 


shall  descend  into  the 
abyss?  (that  is,  to  bring 
Christ  up  from  the  dead.) 
But  what  saith  it?  The 8 
word  is  nigh  thee,  in  thy 
mouth,  and  in  thy  heart : 
that  is,  the  word  of  faith, 
which  we  preach :  2be-  9 
cause  if  thou  shalt  3con- 
fess  with  thy  mouth 
Jesus  as  Lord,  and  shalt 
believe  in  thy  heart  that 
God  raised  him  from  the 
dead,  thou  shalt  be  saved : 
for  with  the  heart  man  10 
believeth  unto  righteous- 
ness; and  with  the  mouth 
confession  is  made  unto 
salvation.  For  the  scrip- 11 
ture  saith,  Whosoever 
believeth  on  him  shall  not 
be  put  to  shame.  Fori* 
there  is  no  distinction 
between  Jew  and  Greek : 
for  the  same  Lord  is  Lord 
of  all,  and  is  rich  unto  all 

3  Some  ancient  authorities  read  confess 
the  word  with  thy  mouth,  that  Jesus  is 
Lord. 


The  idea  is,  that  salvation  by 
faith  in  Christ  is  ready  at  hand, 
and  is  freely  offered  to  all.  The 
abyss  is  here  equivalent  to  the 
place  of  future  punishment. 

9,  10.  We  are  thus  taught  that 
the  faith  of  the  believer  must 
not  only  be  heartfelt  and  sincere, 
but  it  must  be  openly  avowed.   . 

11.  Whosoever ;  whether  Gen- 
tile or  Jew. — Put  to  shame  ;  dis- 
appointed. 

11.  The  phraseology  brings 
out  the  meaning  more  clearly 
here  than  in  the  Old  Version. 
The  same  One  is  Lord  of  Jl, 
both  Jew  and  Greek,  and  is  alike 
rich  unto  all. 


560 


ROMANS. 


10.  12 


13  that  call  upon  him  :  for, 
Whosoever  shall  call 
upon  the  name  of  the 
Lord     shall      be     saved. 

14 How  then  shall  they  call 
on  him  in  whom  they 
have  not  believed?  and 
how  shall  they  believe  in 
him  whom  they  have  not 
heard  I  and  how  shall 
they     hear    without     a 

15 preacher?  and  how  shall 
they  preach,  except  they 
be  sent  \  even  as  it  is 
written,  How  beautiful 
are  the  feet  of  them  that 
bring  'glad  tidings  of 
good  things  ! 

16  But  they  did  not  all 
hearken  to  the  2  glad  tid- 
ings. For  Isaiah  saith, 
Lord,  who  hath  believed 

17 our  report?  So  belief 
comelh  of  hearing,  and 
hearing  by  the  word   of 


1  Or,  a  gospel 


2  Or,  gospel 


13.  Shall  call  upon  the  name  of 
the  Lord ;  shall  look  to  Jesus, 
and  rely  upon  him,  instead  of 
upon  their  own  goad  deeds. 

15.  How  leant  if ul  are  the  feet; 
how  welcome  is  the  coining. 
The  quotation  is  from  Isaiah 
52:  7,  and  gives  only  the  sub- 
stance of  the  thought  there. 

16.  They  did  not  all  hearken  to 
the  glad  tidings  ;  not  merely  they 
have  not  all  obeyed,  but  they 
have  not  listened  to  or  received 
the  word.  It  has  been  with 
them  like  the  seed  sown  by  the 
wayside. 

17.  So  lelief  cometh  of  hearing  ; 
the  word,  generally  translated 
both  in  the  Old  and  New  Ver- 
sions faith,  is  here  rendered 
lelief,    to   connect   it    with    the 


Christ,     But  I   say,  Did  18 
they      not     hear  I *    Yea, 
verily,  _ 

Their  sound  went  out 
into  all  the  earth, 
And  their  words  unto 
the     ends      of     3  the 
world. 
But  I  say,  Did  Israel  not  19 
know?  First  Moses  saith, 
I  will  provoke  you  to 
jealousy     with     that 
which  is  no  nation, 
With  a  nation  void  of 
understanding  will  I 
anger  you. 
And  Isaiah  is  very  bold,  20 
and  saith, 

I  was  found   of  them 
that  sought  me  not ; 
I  became  manifest  un- 
to them    that  asked 
not  of  me. 
But  as  to  Israel  he  saith,  21 
All  the   day   long  did    I 


Gr.  the  inhabited  earth. 


previous  quotation  from  Isaiah. 
— By  the  word  of  Christ ;  by  the 
public  preaching  of  the  word  of 
God. 

18.  Their  sound  ;  the  voices  of 
the  preachers  of  the  Gospel. 
The  language  is  quoted  from 
Ps.  10:  4.  and  Is  her.'  employed 
to  express  the  extensive  promul- 
gation which  the  gospel  had  re- 
ceived. 

19.  Did  Israel  not  hwio?  Did 
they  not  know  that  the  favor  of 
God  which  they  rejected  was  to 
be  bestowed  on  the  Gentile  na- 
tions ? — Thai  which  is  no  nation; 
the  Gentiles. —  Void  of  under- 
standiri'j  ;    a  people  despised. 

21.  The  object  of  the  apostle, 
throughout  this  chapter,  is  to 
show  that   the  gospel  is  equally 


—11.  7 


ROMANS. 


561 


spread  out  my  hands  un- 
to a  disobedient  and  gain- 
saying people. 
11  I  say  then,  Did  God 
cast  off  his  people  \  God 
forbid.  For  I  also  am  an 
Israelite,  of  the  seed  of 
Abraham,  of  the  tribe  of 

2  Benjamin.  God  did  not 
cast  off  his  people  which 
he  foreknew.  Or  wot  ye 
not  what  the  scripture 
saith,  'of  Elijah  ?  how  he 
pleadeth  with  God  against 

3  Israel,  Lord,  they  have 
killed  thy  prophets,  they 
have  digged   down  thine 

1  Or,  in 


open  to  the  Gentiles  as  to  the 
Jews.  He  shows  this  by  show- 
ing its  simplicity  ;  for  it  requires 
simply  faith  in  Christ  as  a  risen 
and  living  Saviour,  and  a  confes- 
sion of  him:  by  the  direct  decla- 
ration of  the  Old  Testament,  that 
whosoever  believeth  on  him  shall 
not  be  put  to  shame  ;  and  by  the 
declaration  of  Moses  and  Isaiah, 
that  God  will  provoke  the  Israel- 
ites by  the  manifestation  of  his 
mercy  to  the  Gentiles,  and  that 
he  will  be  sought  of,  and  will 
become  manifest  to  them,  even 
while  Israel  is  turning  a  deaf  ear 
to  his  entreaty. 

)  CHAPTER  XI. 

3.  The  passage  referred  to  is 
found  in  1  Kings  19:  10,  14,  18. 

5.  The  election  of  grace ;  the 
election  of  favor  or  mercy. 

6.  Some  manuscripts  add  as 
the  Old  Version,  but  if  it  be  of 
works,  then  is  it  no  more  grace; 
otherwise  worh  is  no  more  icork. 
The  meaning  is,  that  salvation 
must  either  be  fully  merited,  or 
else  bestowed  in  mercy.  It  can- 
not  be  partially  merited.     For 


altars :    and    I    am    left 
alone,  and  they  seek  my 
life.     But  what  saith  the 4 
answer  of  God  unto  him? 
I  have    left    for    myself 
seven  thousand  men,  who 
have  not  bowed  the  knee 
to  Baal.     Even  so  then  at  5 
this  present     time     also 
there  is    a    remnant    ac- 
cording to  the  election  of 
grace.     But  if   it    is    by 6 
grace,    it  is   no  more   of 
works :    otherwise    grace 
is  no  more  grace.     What 7 
then  ?     That  which  Israel 
seeketh  for,  that  he   ob- 


unless  the  law  is  fully  obeyed, 
it  is  broken,  and  the  reward  of 
transgression,  not  that  of  obe- 
dience, is  deserved. 

7.  Israel ;  Israel  in  general. — 
Seeketh  for  ;  looketh  for,  that  is, 
the  justification  which  he  ex- 
pects on  account  of  his  alleged 
obedience  of  the  law.  —  Were 
hardened.  Some  interpret  this 
as  equivalent  to  "hardened 
themselves,"  in  order  to  avoid 
the  necessity  of  supposing  any 
agency  on  the  part  of  Jehovah 
in  respect  to  the  moral  character 
of  wicked  men.  But  the  ex- 
pression in  the  next  verse. 
"God  has  given  them  the  spirit 
of  slumber,"  seems  very  unequi- 
vocal. They,  however,  who 
cannot  submit  to  the  doctrine 
which  it  seems  to  teach,  shelter 
themselves  from  it  by  snyiug  that 
God  is  represented  in  the  Scrip- 
tures as  doing  that  which  he 
does  not  interpose  to  prevent. 
And  it  must  be  conceded  that 
this  interpretation  is  confirmed 
by  the  form  in  which  the  passage 
originally  occurs  in  the  book 
from  which  It  is  quoted   here. 


562 


ROMANS. 


11.  17— 


tained  not ;  but  the  elec- 
tion obtained  it,  and  the 
8 rest  were  hardened;  ac- 
cording as  it  is  written, 
God  gave  them  a  spirit  of 
stupor,  eyes  that  they 
should  not  see,  and  ears 
that  they  should  not 
hear,  unto  this  very  day. 
9  And  David  saith, 

Let  their  table  be  made 
a  snare,  and  a  trap, 
And  a  stumbling-block, 
and  a  recompense  un- 
to them : 
10  Let  their  eyes  be  dark- 
ened, that  they  may 
not  see, 

And  bow  thou   down 

their  back  alway. 

ill    say    then,    Did     they 

stumble  that  they  might 

fall  >  God  forbid  :  but  by 

their    *  fall    salvation    is 

come  unto   the  Gentiles, 

for   to   provoke   them   to 

12 jealousy.      Now  if   their 

1  Or,  trespass 


(Deut.  29:  4.)  The  Lord  hath 
not  given  you  a  heart  to  perceive, 
and  eyes  to  see,  and  ears  to  hear. 

11,  12.  The  rejection  of  the 
gospel  by  the  Jews,  under  the 
preaching  of  the  apostles,  almost 
everywhere  resulted  in  turning 
the  apostles  to  the  Gentiles,  and 
was  thus  the  occasion  of  pro- 
moting the  wider  extension  of 
Christianity.  —  Their  fulness; 
their  general  acceptance  of  the 
gospel. 

18.  I  glorify  my  ministry  ;  not 
as  in  the  Old  Version,  mine  office. 
The  meaning  is  not  that  he 
places  great  emphasis  on  his  ap- 
pointment to  an  office  in  the 
church   as  apostle,   but  that   he 


fall  is  the  riches  of  the 
world,  and  their  loss  the 
riches  of  the  Gentiles; 
how  much  more  their 
fulness  % 

But    I    speak    to    you  13 
that  are  Gentiles.     Inas- 
much  then   as   I  am   an 
apostle     of     Gentiles,     I 
glorify  my   ministry:    if  14 
by  any  means  I  may  Tjro- 
voke    to    jealousy    them 
that   are  my  flesh,    and 
may  save  some  of  them. 
For  if   the  casting  away  15 
of  them  is  the  reconciling 
of  the  world,  what  shall 
the  receiving  of  them  be, 
but  life  from   the  dead? 
And  if    the  first  fruit   is  16 
holy,  so  is  the  lump  :  and 
if  the  root  is  holy,  so  are 
the    branches.       But    if  17 
some    of     the     branches 
were     broken     off,     and 
thou,  being  a  wild  olive, 
wast    grafted    in    among 


counts  that  service  of  the   Gen- 
tiles honorable,  which  the  Jews 
disesteemed    and    despised  ;    he 
glories  in  serving  the  outcast. 
14.   My  flesh  ;  my  kinsmen. 

16.  The  him]);  the  whole 
mass.  The  meaning  is,  that,  in- 
asmuch as  now  a  small  portion 
of  the  Jewish  nation  believed 
in  Christ,  so  the  time  would 
come  when  all  would  be  brought 
into  his  kingdom. 

17.  And  thou;  referring,  ob- 
viously, to  the  Gentile  convert. 
—  The  root  of  the  fatness ;  the 
strength  and  sustenance  derived 
from  the  root. 

18.  It  is  not  thou  that  hear  est  the 
root,  but  the  root  thee.     The  mean- 


-11.  17. 


ROMANSL 


663 


them,  and  didst  become 
partaker  with  them  lof 
the  root  of  the  fatness  of 

18  the  olive  tree  ;  glory  not 
over  the  branches :  but  if 
thou  gloriest,  it  is  not 
thou  that  bearest  the 
root,  but  the  root  thee. 

19  Thou  wilt  say  then, 
Branches  were  broken  off, 
that  I  might  be  grafted 

20  in.  Well ;  by  their  un- 
belief they  were  broken 
off,  and  thou  standest  by 
thy  faith.     Be  not  high- 

21  minded,  but  fear  :  for  if 
God  spared  not  the  nat- 
ural    branches,     neither 

22  will  he  spare  thee.  Be- 
hold then  the  goodness 
and  severity  of  God  :  to- 
ward them  that  fell,  se- 
verity ;  but  toward  thee, 
God' s  goodness,  if  thou 
continue  in  his  goodness : 
otherwise  thou  also  shalt 

23  be  cut  off.  And  they 
also,  if  they  continue  not 
in  their  unbelief,  shall  be 
grafted  in  :  for  God  is 
able    to    graft    them    in 

24  again.     For  if  thou  wast 

1  Many  ancient  authorities  read  of  the 
root  and  of  the  fatness. 


ing  is,  that  the  Christian  church, 
to  which  the  Gentile  convert  was 
admitted,  being  built  upon  the 
foundation  of  the  Jewish  church, 
the  Gentile  should  not  cherish 
feelings  of  pride  and  superiority 
in  respect  to  his  Jewish  brother. 

21.  Neither  will  he  spare  thee; 
i.  e.,  if  thou  art  guilty  of  the 
same  unbelief. 

23.  They  also;  the  unbeliev- 
ing Jews. 


cut  out  of  that  which  is 
by  nature  a  wild  olive 
tree,  and  wast  grafted 
contrary  to  nature  into  a 
good  olive  tree:  how 
much  more  shall  these, 
which  are  the  natural 
branches,  be  grafted  into 
their  own  olive  tree  % 

For  I  would  not,  breth-2a 
ren,  have  you  ignorant  of 
this  mystery,  lest  ye  be 
wise  in  your  own  con- 
ceits, that  a  hardening  in 
part  hath  befallen  Israel, 
until  the  fulness  of  the 
Gentiles  be  come  in  ;  and  26 
so  all  Israel  <  shall  be 
saved :  even  as  it  is 
written, 

There  shall  come  out 
of  Zion  the  Deliverer ; 

He  shall  turn  away  Un- 
godliness from  Jacob : 

And  this  is  3  my  cov-  27 
enant  unto  them, 

When    I    shall    take 
away  their  sins. 
As  touching   the  gospel,  28 
they  are  enemies  for  your 
sake :     but    as   touching 
the  election,  they  are  be- 

2  Gr.  ungodlinesses. 

3  Gr.  the  covenant  from  me. 


25.  The  fulness  of  the  Gentiles; 
the  Gentiles  generally. 

26.  And  so;  and  then. 

28.  They  are  enemies;  God 
treats  them  as  enemies ;  that  is, 
the  Jewish  people  are,  for  a 
time,  rejected,  and  the  Gentiles 
received  in  their  stead ;  but  still 
God  will  ultimately  restore  them, 
out  of  regard  to  the  promises 
which  he  made  to  their,  fr^tier*. 


564 


ROMANS. 


12.  2— 


loved    for     the    father's 

39  sake.  For  the  gifts  and  the 
calling  of  God  are  '  with- 

30  out  repentance.  For  as  ye 
in  time  past  were  dis- 
obedient to  God,  but  now 
have  obtained   mercy  by 

mi  their  disobedience,  even 
so  have  these  also  now 
been  disobedient,  that  by 
the  mercy  shewn  to  you 
they  also  may  now  obtain 

32  mercy.  For  God  hath 
shut  up  all  unto  disobe- 
dience, that  he  might 
have  mercy  upon  all. 

38  O  the  depth  2of  the 
riches  3  both  of  the  wis- 
dom and  the  knowledge 
of  God !  how  unsearch- 
able are  his  judgements, 
and  his  ways  past  tracing 

1  Gr.  not  repented  of. 

2  Or,  of  the  riches  and  the  wisdom  &c. 

3  Or,  both  of  wisdom  &c. 

4  Gr.  nntothe  ages. 


29.  Without  repentance;  that 
is,  on  the  part  of  God.  He  will, 
at  all  events,  faithfully  fulfil  the 
promises  which  he  makes. 

30,  31.  The  Old  Version  had 
unbelief  where  the  New  Version 
has  disobedience.  The  original 
Greek  involves  both  ideas,  i.  e., 
that  kind  of  disobedience  which 
comes  of  a  stubborn  and  resolute 
determination  not  to  believe. 

32.  That  he  might  have  mercy  ; 
with  the  design  of  finally  having 
mercy,  &c. 

33-36.  Thus,  in  the  conclu- 
sion of  the  doctrinal  part  of  the 
Epistle,  the  writer  expresses 
what  may  be  regarded  as  the 
leading  sentiment  which  he  has 
been  inculcating  through  the 
whole,  viz.,  that  no  man  can 
come  to  God  with  any  merits  of 


out !  For  who  hath  known  34 
the  mind  of  the  Lord  2  or 
who  hath  been  his   coun- 
sellor ?  or  who  hath  first 35 
given  to  him,  and  it  shall 
be  recompensed  unto  him 
again?     For  of  him,  and 36 
through   him,    and    unto 
him,  are   all   things.     To 
him    be    the    glory    4  for 
ever.     Amen. 

I  beseech  you  there- 12 
fore,  brethren,  by  the 
mercies  of  God,  to  pre- 
sent your  bodies  a  living 
sacrifice,  holy,  6  accept- 
able to  God,  which  is 
your  "reasonable  'service. 
And  be  not  fashioned  ac-^ 
cording  to  this  B  world ; 
but  be  ye  transformed  by 
the    renewing    of    your 

5  Gr.  well-pleasing. 

6  Or,  spiritual 

7  Or,  worship 

8  Or,  age 


his  own,  or  any  claim  what- 
ever for  recompense  or  reward; 
but  that,  as  God's  goodness 
and  mercy  alone  originate  all 
blessings,  temporal,  spiritual, 
and  eternal,  so  his  power  and 
will  are  supreme  in  directing  the 
disposal  of  them. 

CHAPTER  XH. 

1.  Your  bodies;  yourselves. — > 
A  living  sacrifice;  wholly  de- 
voted to  the  service  of  God. 

2.  Be  not  fashioned  according 
to  this  world ;  i.  e.,  do  not  form 
your  character  and  order  your 
conduct  according  to  the  fashion 
of  this  world,  in  order  to  com- 
ply with  what  is  customary  and 
with  what  it  expects  of  you. 
The  remedy  for  such  conformity 
to  the  world  is  indicated  by  the 


-12.  8. 


ROMANS. 


565 


mind,  that  ye  may  prove 
what  is  x  the  good  and 
8  acceptable  and  perfect 
will  of  God. 

3  For  I  say,  through  the 
grace  that  was  given  me, 
to  every  man  that  is 
among  you,  not  to  think 
of  himself  more  highly 
than  he  ought  to  think  ; 
but  so  to  think  as  to 
think  soberly,   according 

vas  God  hath  dealt  to  each 
man  a  measure  of  faith. 

4  For  even  as  we  have  many 
members  in  one  body, 
and  all  the  members  have 


1  Or,  the  will  of  God,  even  the  thing 
which  is  good  and  acceptable  and  perfect 


next  clause:  Be  ye  transformed 
by  the  renewing  of  your  mind  ; 
not  changed  by  any  external 
conformity  to  rules  and  regula- 
tions, which  touch  mere  be 
havior,  but  by  an  inward  change 
of  heart  and  affections.  The 
word  rendered  renewing  really 
signifies  a  new  creating. — Prove; 
exemplify. 

5.  One  of  another  ;  one  with 
another,  as  Paul  himself  explains 
it  more  fully  in  1  Cor.  ch.  12. 
No  member  can  do  properly  his 
work  for  Christ  without  the  co- 
operation of  others  working  to 
the  same  great  end,  but  in  differ- 
ent methods. 

6.  The  word  prophecy,  in  the 
New  Testament,  generally  refers 
to  the  public  preaching  of  the 
gospel,  in  the  exercise  of  the 
higher  spiritual  gifts.  The  speci- 
fications which  follow,  to  v.  8, 
are  to  be  understood  as  referring 
not  to  distinct  and  separate  of- 
fices, as  has  been  sometimes 
supposed,  but  to  the  different 
classes  of  duties  which  devolved 
upon  the  various  individuals  of 


not  the  same  office  :    so  5 
we,    who   are   many,  are 
one  body  in  Christ,   and 
severally  members  one  of 
another.       And     having  6 
gifts   differing   according 
to  the  grace  that  was  giv- 
en to   us,    whether    pro- 
phecy,   let  us  prophesy 
according  to  the  propor- 
tion  of    3  our    faith  ;    or  7 
ministry,  let  us  give  our- 
selves to  our  ministry  ;  or 
he  that  teacheth,   to  his 
teaching  ;  or  he  that  ex-  8 
horteth,  to  his  exhorting : 
he  that  giveth,  let  Mm  do 

2  Gr.  well-pleasing. 

3  Or,  the  faith 

the  church,  arising  either  from 
offices  which  they  held,  or  from 
their  peculiar  characteristics  or 
positions.  The  general  meaning 
is  that,  whatever  may  be  the 
peculiar  duties  which  the  indi- 
vidual is  called  upou  to  per- 
form, according  to  his  talents  or 
position  or  circumstances,  he 
should  give  himself  cheerfully  to 
the  work,  feeling  that  he  is  thus 
cooperating  with  all  his  breth- 
ren, and  that  his  brethren  are 
cooperating  with  him.  The 
student  will  do  well  to  compare 
this  passage  throughout  with 
the  Old  Version.  The  meaning 
of  the  original  is  in  many  in- 
stances given  more  clearly  in  the 
New  Version. 

7.  Ministry  ;  the  service  of 
others,  especially,  perhaps,  the 
service  of  the  church  in  respect 
to  its  temporal  concerns. 

8.  With  liberality;  or,  as  in 
the  margin,  with  singleness  of 
heart.  In  the  one  case  freedom 
of  giving  would  be  the  idea  ex- 
pressed ;  in  the  other,  giving 
simply  from  pur©  benevolence, 


566 


ItOMANS. 


12.  8— 


it  with  '  liberality  ;  lie 
that  ruleth,  with  dili- 
gence ;  he  that  sheweth 
mercy,  with  cheerfulness. 
9  Let  love  be  without  hy- 
pocrisy. Abhor  that 
which  is  evil ;   cleave   to 

10  that  which  is  good.  In 
love  of  the  brethren  be 
tenderly  affectioned  one 
to  another ;  in  honour 
preferring   one    another  ; 

11  in  diligence  not  slothful  ; 
fervent  in  spirit  ;  serving 

12  s  the  Lord;  rejoicing  in 
hope  ;  patient  in  tribula- 
tion ;      continuing     sted- 

13  fasti  y  in  prayer;  com- 
municating to  the  neces- 

1  Gr.  singleness. 

2  Some   ancient    authorities  read  the 
opportunity. 


and  not  as  the  Pharisees,  who 
sound  a  trumpet  before  them 
-when  they  do  their  alms. 

9.  Without  hypocrisy  ;  or,  as  in 
the  Old  Version,  without  dissimu- 
lation. The  petty  insincerities 
of  common  life,  the  false  pre- 
tence which  characterizes  so 
much  of  what  passes  for  cour- 
tesy, the  apostle  condemns. 

10.  The  meaning-  here  appears 
to  be,  not,  as  in  the  Old  Version, 
be  Mmlly  affectioned  one  to  an- 
other with  brotherly  love,  but,  as 
in  the  New  Version,  in  love  of  the 
brethren  be  tenderly  affectioned. 
What  the  apostle  has  in  mind  is 
the  spirit  of  tenderness  and 
sympathy  which  should  bind 
together  all  the  various  members 
of  the  household  of  faith.  The 
word  here  rendered  tenderly 
affectioned,  is  used  commonly  of 
the  family  affection.  In  honor 
preferring  <me  another,  or  antici- 
pating one  another  in  paying 
honor;  making  haste  rather  to 
render  than  to  secure  honor. 


sities  of  the  saints  ;  "given 
to  hospitality.  Bless  them  14 
that  persecute  you  ;  bless, 
and   curse   not.     Rejoice  15 
with   them    that  rejoice ; 
weep     with     them      that 
weep.     Be   of  the    same  16 
mind  one  toward  another. 
Set    not    your    mind   on 
high    things,    but  4  con- 
descend  to   4  things  that 
are  lowly.     Be  not  wise 
in    your     own    conceits. 
Render  to  no  man  evil  for  17 
evil.     Take   thought    for 
things  honourable  in  the 
sight  of  all  men.     If  it  be  18 
possible,   as   much   as  in 
you    lieth,    be   at   peace 

3  Gr.  pursuing. 

4  Gr.  be  carried  away  with. 

5  Or,  them 


11.  In  diligence  not  slothful; 
not  wanting  in  energy  in  all 
forms  of  active  work;  the  old 
rendering,  not  slothful  in  busi- 
ness, gave  to  this  exhortation  too 
limited  an  application. 

16.  There  is  some  difference 
among  interpreters  respecting 
the  precise  significance  of  Paul's 
language  here.  Jowett  renders 
it.  "  Knowing  no  high  thoughts," 
"  but  led  captive  with  the  low- 
ly ;"  Conybeare.  "  Set  not  your 
heart  on  high  things,  but  suffer 
yourselves  to  be  born  along  with 
the  lowly.1'  The  general  meaning 
is.  however,  very  clear.  The 
Christian  is  not  to  be  ambitious 
for  high  rank  and  station,  but 
rather  to  sympathize  with  those 
that  are  in  lowliness  and  need. 

17.  Things  honorable;  things 
reputable,  praiseworthy.  That 
is,  the  Christian  is  to  have  a  con- 
stant regard  for  the  aspect  in 
which  his  conduct  and  charac- 
ter exhibit  themselves  to  man- 
kind. 


-13.  5. 


ROMANS. 


567 


19  with  all  men.  Avenge 
not  yourselves,  beloved, 
but  give  place  unto 
'wrath:  for  it  is  written, 
Vengeance  belongeth  un- 
to me  ;  I  will  recompense, 

20saith  the  Lord.  But  if 
thine  enemy  hunger,  feed 
him ;  if  lie  thirst,  give 
him  to  drink :  for  in  so 
doing  thou  shalt  heap 
coals    of    lire    upon    his 

21  head.  Be  not  overcome 
of  evil,  but  overcome  evil 
with  good. 

13  Let  every  soul  be  in 
subjection  to  the  higher 
powers  :  for  there  is  no 
power  but  of  God  ;  and 
-the  powers  that  be  areor- 
2dained  of  God.  There- 
fore he  that  resisteth  the 
power,   withstandeth  the 

1  Or,  the  wrath  of  God 


19.  Give  place  unto  wrath  ;  lit- 
erally the  wrath,  that  is,  the 
wrath  of  God ;  leave  the  work  of 
retribution  to  him. 

20.  Heap  coals  of  Jire  upon  his 
head;  overwhelm  him  with 
shame  and  remorse  for  the  inju- 
ries he  has  done  you. 

CHAPTER  XIII. 

1.  In  subjection  ;  obedient  and 
submissive. — The  higher  powers  ; 
those  of  the  civil  government. 

2.  Judgement ;  condemnation 
and  just  punishment. 

4.  A  minister  of  God ;  the  ser- 
vant, or  instrument,  employed 
by  God.  The  duty  of  submis- 
sion to  the  civil  government 
here  urged  in  an  absolute  man- 
ner, is,  of  course,  like  all  the 
other  precepts  of  a  similar  char- 
acter contained  in  the  New  Tes- 
tament, to  '  be  understood  with 
certain  limitations   and  restric- 


ordinance  of  God :  and 
they  that  withstand  shall 
receive  to  themselves 
judgement.  For  rulers  3 
are  not  a  terror  to  the 
good  work,  but  to  the 
evil.  And  wouldest  thou 
have  no  fear  of  the  pow- 
er %  do  that  which  is  good, 
and  thou  shalt  have 
praise  from  the  same : 
for  2he  is  a  minister  of  4 
God  to  thee  for  good. 
But  if  thou  do  that  which 
is  evil,  be  afraid  ;  for  a  he 
beareth  not  the  sword  in 
vain  :  for  2he  is  a  minis- 
ter of  God,  an  avenger 
for  wrath  to  him  that 
doeth  evil.  Wherefores 
ye  must  needs  be  in  sub- 
jection, not  only  because 
of  the  wrath,  but  also  for 

2  Or,  it 


tions.  The  principal  exceptions 
commonly  made  to  the  rule  here 
laid  dowm  in  general  terms,  are 
two : — first,  that  the  civil  author- 
ities may  be  resisted  when  they 
require  of  the  subject  what  is 
morally  wrong;  and,  secondly, 
that  when  their  misgovernment 
and  oppression  become  extreme 
and  hopeless  of  reform,  the  com- 
munity may  depose  them  from 
their  power.  These  cases  are 
evidently  not  included  in  the 
view  of  the  subject  taken  in  this 
passage,  as  these  directions 
plainly  refer  to  the  ordinary 
routine  of  civil  government,  in 
preserving  order  in  the  commu- 
nity, and  administering  law. 
The  Jews  were  very  prone  to 
turbulence  and  sedition  against 
the  Roman  government. 

5.  Of  the  wrath ,    for  fear   of 
wrath,  that  is,  of  punishment. 


568 


ROMANS. 


13.5— 


6  conscience  sake.  For  for 
this  cause  ye  pay  tribute 
also  ;  for  the}'  are  minis- 
ters of  God's  service,  at- 
tending continually  upon 

7  this  very  thing.  Render 
to  all  their  dues  :  tribute 
to  whom  tribute  is  due ; 
custom  to  whom  custom  ; 
fear  to  whom  fear  ;  hon- 
our to  whom  honour. 

8  Owe  no  man  any  thing, 
save  to  love  one  another : 
for  lie  that  loveth  '  his 
neighbour   hath  fulfilled 

9 2  the  law.  For  this,  Thou 
shalt  not  commit  adul- 
tery, Thou  shalt  not  kill, 
Thou  shalt  not  steal, 
Thou  shalt  not  covet, 
and  if  there  be  any  other 
commandment,  it  is  sum- 
med up  in  this  word, 
namely,  Thou  shalt  love 
thy  neighbour  as  thyself. 

10  Love  worketh  no  ill  to  his 
neighbour:  love  therefore 
is  the  fulfilment  of  8  the 
law. 

1  Gr.  the  other. 

2  Or,  law 


7.  Custom  ;  a  species  of  tax. 

11.  And  this,  knowing  the  sea- 
son ;  realizing  that  we  are  living 
in  the  days  of  the  last  dispensa- 
tion, which  Paul  undoubtedly 
supposed  would  be  much  briefer 
than  it  actually  has  been. 

14.  Put  ye  on  the  Lord  Jesus 
Christ ;  assume  the  spirit  and 
character  of  the  Lord  Jesus 
Christ, 

Cn AFTER  XIV. 

1  To  doubtful  disputations;  re- 
ferring to  such  subjects  as  those 


And  this,  knowing  then 
season,  that  now  it  is 
high  time  for  you  to 
awake  out  of  sleep :  for 
now  is  "salvation  nearer 
to  us  than  when  we  first 
believed.  The  night  is  12 
far  spent,  and  the  day  is 
at  hand  :  let  us  therefore 
cast  off  the  works  of 
darkness,  and  let  us  put 
on  the  armour  of  light. 
Let  us  walk  honestly,  as  13 
in  the  day  ;  not  in  re- 
velling and  drunkenness, 
not  in  chambering  and 
wantonness,  not  in  strife 
and  jealousy.  But  put  14 
ye  on  the  Lord  Jesus 
Christ,  and  make  not 
provision  for  the  flesh, 
to  fulfil  the  lusts  there- 
of. 

But   him  that  is  weak  14 
in  faith   receive    ye,    yet 
not  4to  doubtful  disputa- 
tions.     One     man     hath  2 
faith   to    eat  all   things : 
but  he  that  is  weak  eateth 

3  Or,  our  salvation  nearer  than  when 
&c. 

4  Or,  for  decisions  of  doubts 


discussed    in    the  verses   which 
follow. 

2.  One  man  hath  faith  to  eat  all 
things;  not  merely  believeih  that 
he  may  eat  all  things,  but  has 
such  a  spirit  of  faith  that  he  can 
and  docs  freely  eat  ;ill  things. 
There  was  a  difficulty  in  the 
minds  of  many  Jews,  in  respect 
t<>  eating  animal  food,  lest  they 
might  sometimes  eat  the  flesh  of 
animals  which  had  been  offered 
in  sacrifice  to  idols,  and  thus,  as 
they  supposed,  be  sharer*  ic  th« 


-14.  8. 


KOMANS. 


569 


3  herbs.  Let  not  Mm  that 
eateth  set  at  nought  him 
that  eateth  not ;  and  let 
not  him  that  eateth  not 
judge  him  that  eateth : 
for    God    hath    received 

4him.  Who  art  thou  that 
judgest  the  '  servant  of 
another?  to  his  own  lord 
he  standeth  or  falleth. 
Yea,  he  shall  be  made  to 

5  stand  ;  for  the  Lord  hath 
power  to  make  him  stand. 
One  man  esteemeth  one 
day  above  another :  an- 
other     esteemeth    every 

1  Gr.  household-servant. 


sin  of  idolatry,  or  in  other  re- 
spects violate  the  Mosaic  require- 
ments in  regard  to  ceremonial 
uncleanness.  (See  v.  14.)  This 
subject  is  treated  fully  in  1  Cor. 
8.  There  was  also  a  disposition, 
manifested  quite  early  in  the 
history  of  the  church,  to  ima- 
gine that  voluutary  penances  and 
privations,  and  especially  a  rigid 
self-denial  in  the  use  of  food, 
was  either  the  mark  that  indi- 
cated, or  the  means  to  acquire, 
peculiar  sanctity.  Which  of 
these  two  ideas  is  the  one  re- 
ferred to  by  the  apostle  here  has 
been  considered  uncertain.  It 
would  seem  altogether  probable 
that  it  was  the  former,  for  it  is 
treated  as  the  harmless  prejudice 
of  a  weak-minded  man,  which 
the  former  was,  while  the  latter 
is  the  seed  and  germ  of  the  most 
dangerous  fanaticism. — Herbs  ; 
vegetables. 

3.  Set  at  nought  him,  &c. ;  re- 
gard him  with  contempt,  as 
weak  and  narrow-minded.  — 
Judge  him,  &c.  ;  condemn  him 
as  guilty  of  idolatry. 

4.  The  meaning  appears  to  be 
that  not  only  we  have  no  right 
censoriously     to     judge    fellow 


day  alike.  Let  each  man 
be  fully  assured  in  his 
own  mind.  He  that  re- 6 
garde  th  the  day,  re- 
gardeth  it  unto  the  Lord  : 
and  he  that  eateth, 
eateth  unto  the  Lord,  for 
he  giveth  God  thanks ; 
and  he  that  eateth  not, 
unto  the  Lord  he  eateth 
not,  and  giveth  God 
thanks.  For  none  of  us  7 
liveth  to  himself,  and 
none  dieth  to  himself. 
For  whether  we  live,  we  8 
live  unto   the   Lord  ;    or 


Christians,  because  God  is  the 
only  judge;  but  we  need  not  be 
anxious  nor  afraid  for  them,  if 
they  are  sincere  disciples  of 
Christ,  for  God  is  able  to  pre- 
serve them  even  in  ways  that 
seem  to  us  dangerous. 

5.  The  days  here  referred  to 
were  probably  the  various  fasts 
and  feasts  of  the  Jewish  law. — 
Let  each  man,  &c. ;  that  is,  let 
every  one  do  what  he  thinks 
right,  without  molestation  from 
others. 

6.  The  meaning  of  the  apostle 
is,  since  each  one,  in  regard  to 
these  outward  observances,  goes 
forward  in  what  he  deems  his 
duty,  under  the  influence  of  an 
honest  desire  to  please  aud  obey 
God,  he  ought  not  to  be  con- 
demned. The  Old  Version 
added,  he  that  regardeth  not  the 
day,  to  the  Lord  he  doth  not  re- 
gard it.  There  appears  to  be. 
however,  no  good  authority  for 
this  addition,  which  is  supposed 
to  have  been  added  to  the  text, 
in  order  to  make  this  port  of  the 
verse  conform  to  the  latter  part, 
He  eateth  not,  and  giveth  God 
thanks. 

8.  Whether  we  live — whether  we 


570 


KOMAXS. 


14.  8— 


whether  we  die,  we  die 
unto  the  Lord :  whether 
we  live  therefore,  or  die, 
9  we  are  the  Lord' s.  For 
to  this  end  Christ  died, 
and  lived  again,  that  he 
might  be  Lord  of  both 
the  dead  and  the  living. 
io But  thou,  why  dost  thou 
judge  thy  brother  (  or 
thou  again,  wThy  dost 
thou  set  at  nought  thy 
brother  ?  for  we  shall  all 
stand  before  the  judge- 
llment-seat  of  God.  For 
it  is  written, 

As  I    live,   saith    the 

Lord,    to     me    every 

knee  shall  bow, 

And      every      tongue 

shall  'confess  to  God. 

12  So  then  each  one  of  us 
shall  give  account  of  him- 
self to  God. 

13  Let  us  not  therefore 
judge    one    another  any 

1  Or,  give  praise 


die;  that  is,  in  all  the  circum- 
stances and  avocations  of  life. 

9.  Lived  again;  i.  e.,  rose 
from  the  dead.  He  passed 
through  all  human  experiences, 
life,  death,  and  that  resurrection 
which  he  prepared  for  his  fol- 
lowers, in  order  that  in  all  these 
experiences  he  might  be  seen  to 
be  their  Lord  and  Master,  and 
that  in  them  all  his  disciples 
might  be  followers  of  him. 

11.  To  me  every  knee  shall  bow  ; 
to  me  only,  meaning  that  Chris- 
tians, in  such  cases  as  this,  are 
responsible  to  God,  and  not  to 
one  another. 

13.  That  no  man  put  a  stum- 
bling-block, &c. ;    put  in  the  way 


more :  but  judge  ye  this 
rather,  that  no  man  put 
a  stumblingblock  in  his 
brother's  way,  or  an  oc- 
casion of  falling.  I  know,  14 
and  am  persuaded  in  the 
Lord  Jesus,  that  nothing 
is  unclean  of  itself  :  save 
that  to  him  who  ac- 
counteth  any  thing  to  be 
unclean,  to  him  it  is  un- 
clean. For  if  because  of  15 
meat  thy  brother  is 
grieved,  thou  walkest  no 
longer  in  love.  Destroy 
not  with  thy  meat  him 
for  whom  Christ  died. 
Let  not  then  your  good  16 
be  evil  spoken  of  :  for  the  17 
kingdom  of  God  is  not 
eating  and  drinking,  but 
righteousness  and  peace 
and  joy  in  the  Holy 
Ghost.  For  he  that  here- 18 
in  serveth  Christ  is  well- 
pleasing  to  God,  and  ap- 


of  another  that  which  will  lead 
him  to  stumble  and  fall  into 
sin. 

14.  To  him  it  is  unclean  ;  i.  e., 
a  man  may  be  mistaken  in  his 
conception  of  duty;  but  if  he 
goes  against  his  own  conscience, 
he  is  doing  wrong;  to  do  wyhat 
one  thinks  to  be  wrong,  is 
wrong. 

15.  Thy  meat ;  thy  food. 

17.  Is  not  eating  and  drinking. 
Piety  does  not  consist  in  out- 
ward and  oeremonial  observan- 
ces. 

18.  Serveth  Christ;  takes  such 
a  course  as  he  supposes  will  be 
acceptable  to  Christ,  whatsoever 
it  may  be. 


-15.  5. 


ROMANS. 


571 


19  proved  of  men.  So  then 
1  let  us  follow  after  things 
which  make  for  peace, 
and  things  whereby  we 
may  edify    one   another. 

20 Overthrow  not  for  meat's 
sake  the  work  of  God. 
All  things  indeed  are 
clean  ;  howbeit  it  is  evil 
for  that  man  who  eateth 

21  with  offence.  It  is  good 
not  to  eat  flesh,  ncr  to 
drink  wine,  nor  to  do  any 
thing  whereby  thy  bro- 

22 1  h  e  r  stumbleth2,  The 
faith  which  thou  hast, 
have  thou  to  thyself  be- 
fore God.  Happy  is  he 
that  judge  th  not  himself 
in   that    which    he    3ap- 

23proveth.  But  he  that 
doubteth  is  condemned  if 
he  eat,  because  he  eateth 
not  of  faith  ;  and  what- 

1  Many  ancient    authorities    read  we 
follow. 

2  Many  ancient  authorities  add  or  is 
offended,  or  is  weak. 


19.  Edify  one  another ;  encour- 
age and  aid  one  another  in 
Christian  progress. 

20.  Overthroio  not  for  meat's 
sake  the  work  of  God ;  the  work 
of  building  men  up  into  a  holy 
and  godly  life  is  God's  work. 
We  are  to  beware  lest  by  our 
careless  disregard  of  their  con- 
scientious scruples,  even  when 
they  are  most  mistaken,  we 
overthrow  that  work  by  leaving 
them  to  do  that  winch  to  them 
seems  to  be  wrong. — All  things 
indeed  are  clean  ;  that  is,  there  is 
really  no  moral  contamination  to 
be  contracted  from  food. —  With 
offence;  under  such  circumstan- 
ces us  to  occasion  offence;  i.  e., 
to  be  a  means  of  tempting  him- 


soever  is  not  of  faith  is 
sin4. 

Now  we  that  are  strong  15 
ought  to  bear  the  infirm- 
ities of  the  weak,  and  not 
to  please  ourselves.     Let  2 
each  one  of  us  please  his 
neighbour  for  that  which 
is  good,    unto    edifying. 
For   Christ  also   pleased  3 
not  himself ;  but,  as  it  is 
written,    The   reproaches 
of  them  that  reproached 
thee  fell  upon  me.     For  4 
whatsoever    things   were 
written     aforetime    were 
written  for  our  learning, 
that     through      patience 
and   through  comfort  of 
the  scriptures  we  might 
have  hope.  Now  the  God  5 
of  patience  and  of  com- 
fort grant  you   to   be  of 
the  same  mind  one  with 


3  Or,  putteth  to  the  test 

4  Many  authorities,  some  ancient,  in- 
sert here  ch.  xvi.  25—27. 


self  or  others  into  sin. 

23.  Is  condemned ;  that  is,  he 
is  in  the  wrong.  The  meaning 
is,  that,  if  he  does  what  is  really 
innocent,  when  he  supposes  it 
not  to  be  so,  he  incurs  guilt  and 
condemnation. 

CHAPTER  XV. 

1.  Not  to  please  ourselves  ;  not 
to  act  merely  with  reference  to 
pleasing  ourselves. 

3.  Since  Christ  endured  re- 
proach and  suffering  for  us,  we 
ought  to  have  a  kind  and  tender 
regard  for  each  other. 

5.  Of  comfort;  not  consola- 
tion. To  console  is  to  cheer  or 
relieve  in  suffering;  to  comfort 
is  to  give  strength  to  endure  his 
suffering.     Here  God  is  spoken 


572 


ROMANS. 


15. 


another  according  to 
6 Christ  Jesus:  that  with 
one  accord  ye  may  with 
one  month  glorify  the 
God  and  Father  of  our 
Lord    Jesus    Christ. 

7  Wherefore  receive  ye  one 
another,  even  as  Christ 
also  received  '  you,  to  the 

8  glory  of  God.  For  I  say 
that  Christ  hath  been 
made  a  minister  of  the 
circumcision  for  the  truth 
of  God,  that  he  might 
confirm  the  promises  giv- 

9  en  unto  the  fathers,  and 
that  the  Gentiles  might 
glorify  God  for  his  mer- 
cy ;  as  it  is  written, 

Therefore  will  1 2  give 
praise  unto  thee 
among  the  Gentiles, 

And  sing  unto  thy 
name. 

10  And  again  he  saith, 

Rejoice,  ye  Gentiles, 
with  his  people. 

11  And  again, 

1    Some  ancient  authorities  read  us. 


of  as  the  God  of  comfort.  The 
comforter  is  not  one  who  merely 
relieves  our  distress,  but  who 
conies  in  answer  to  our  want,  a 
present  God  in  every  time  of 
need  to  give  us  strength  accord- 
ing to  our  day. — According  to 
Christ  J*  ■■<>'*  ;  in  accordance  with 
the  Spirit  manifested  by  him. 

G.  With  one  month  ;  with  one 
mind  and  one  voice. 

8.  A  minister  of  the  circumci- 
sion ;  of  the  JewMi  people.  In 
his  mission  to  this  world,  he 
fulfilled  the  designs  and  prom- 
ises   of   God   in   respect  to  the 


Praise    the  Lord,    all 

ye  Gentiles  ; 
And  let  all  the  peoples 
praise  him. 
And  again,  Isaiah  saith,    12 
There  shall  be  the  root 

of  Jesse, 
And  he  that  ariseth  to 
rule    over    the   Gen- 
tiles ; 
On  him  shall  the  Gen- 
tiles hope. 
Now  the  God  of  hope  fill  13 
you    with    all    joy    and 
peace  in  believing,    that 
ye  may  abound  in  hope, 
in  the  power  of  the  Holy 
Ghost. 

And  I  myself  also  am  14 
persuaded  of  you,  my 
brethren,  that  ye  your- 
selves are  full  of  good- 
ness, rilled  with  all  know- 
ledge, able  also  to  ad- 
monish one  another.  But  15 
I  write  the  more  boldly 
unto  you  in  some  meas- 
ure, as  putting  you  again 

2  Or,  tonfess 


Jews. 

9.  And  that  the  Gentiles,  &c. ; 
that  is,  he  came  for  the  benefit 
of  the  Gentiles  also,  that  they 
might  find  mercy  in  God,  in  ac- 
cordance with  what  was  always 
his  design,  as  is  shown  from  the 
passages  quoted  in  the  verses 
which  follow. 

13.  Believing;  i.  e.,  in  a  life 
of  faith;  a  life  of  walking  with 
and  trusting  in  a  present  helpful 

&od. 

15.  The  grace;  the  trust  or 
commission,  viz.,  the  one  meii- 
tioned  in  the  next  verse. 


-15.  24. 


ROMANS. 


573 


in  remembrance,  because 
of  the  grace  that  was  giv- 

16  en  me  of  God,  that  T 
should  be  a  minister  of 
Christ  Jesus  unto  the 
Gentiles,  'ministering  the 
gospel  of  God,  that  the 
offering  up  of  the  Gen- 
tiles might  be  made  ac- 
ceptable, being  sanctified 

17  by  the  Holy  Ghost.  I 
have  therefore  my  glory- 
ing in  Christ  Jesus  in 
things  pertaining  to  God. 

18  For  I  will  not  dare  to 
speak  of  any  2  things  save 
those  which  Christ 
wrought  through  me,  for 
the  obedience  of  the  Gen- 
tiles, by  word  and  deed, 

19  in  the  power  of  signs  and 
wonders,  in  the  power  of 
3  the  Holy  Ghost ;  so  that 
from  Jerusalem,  and 
round  about  even  unto 
Illyricum,  I  have  4  fully 
preached   the    gospel    of 

1  Gr .  ministering  in  sacrifice. 

2  Gr.    of  those   things   which    Christ 
wrought  not  through  me. 


Christ;   yea,   "making  it 20 
my  aim  so  to  preach  the 
gospel,  not  where  Christ 
was  already  named,  that 
I   might  not  build  upon 
another    man's     founda- 
tion ;  but,  as  it  is  written,  21 
They     shall    see,     to 
whom  no  tidings  of 
him  came, 
,     And    they    who  have 
not  heard  shall  un- 
derstand. 
Wherefore  also  I  was  22 
hindered     these    many 
times  from  coming  to  you : 
but  now,  having  no  more  23 
any  place  in  these  regions, 
and   having    these  many 
years  a  longing  to  come 
unto  you,  whensoever  I  go  24 
unto  Spain  (for  I  hope  to 
see  you  in  my  journey, 
and  to  be  brought  on  my 
way  thitherward  by  you, 
if  first  in  some  measure 
I  shall  have  been  satisfied 


17.  J  have  therefore  my  glory- 
ing;  he  has  been  speaking 
throughout  this  letter  those 
things  which  would  bring  upon 
him  the  scorn  of  the  Jews.  He 
sets  over  against  their  scorn  this 
glorying  in  Christ  Jesus. — Per- 
taining to  God  ;  to  the  kingdom 
of  God. 

19.  Illyricum  was  beyond 
Macedonia,  towards  the  north. 

22.  Wherefore ;  that  is,  on 
account  of  having  been  engaged 
in  giving  the  publication  of  the 
gospel  the  greatest  possible  ex- 
tension. 

23.  No  more  any  place;  that 
is,  none  specially  requiring  his 


3  Many  ancient  authorities    read 
Spirit  of  God.    One  reads  the  Spirit. 

4  Gr.  fulfilled. 

5  Gr.  being  ambitious. 


m 


presence  and  labors. 

24.  The  addition  of  the  words 
I  will  come  to  you  make  the 
meaning  of  the  apostle  here 
much  clearer,  though  they  are 
wanting  in  many  of  the  ancient 
manuscripts,  aud  are  therefore 
omitted  from  the  present  ver- 
sion, though  found  in  the  old 
one.  The  meaning  of  the  apos- 
tle is,  I  have  longed  to  see  you 
for  many  years,  and  intend  to 
pay  you  a  passing  visit  on  my 
way  to  Spain,  which  will  not  be 
yet.  for  I  am  now  going  to 
carry  the  contributions  to  Jeru- 
salem.—  Thitherward  ;  towards 
Spain. 


574 


ROMANS. 


15.  24— 


25  with  your  company) — but 
now,  /  say,  I  go  unto 
Jerusalem,       ministering 

26 unto  the  saints.  For  it 
hath  been  the  good 
pleasure  of  Macedonia 
and  Achaia  to  make  a 
,  certain  contribution  for 
the  poor  among  the  saints 
that    are    at    Jerusalem. 

27  Yea,  it  hath  been  their 
good  pleasure  ;  and  their 
debtors  they  are.  For  if 
the  Gentiles  have  been 
made  partakers  of  their 
spiritual  things,  they  owe 
it  to  them  also  to  minister 
unto    them    in    carnal 

28 things.  When  therefore 
I  have  accomplished  this, 
and  have  sealed  to  th^m 
this  fruit,  I  will  go  on  by 

29  you  unto  Spain.  And  I 
know  that,  when  I  come 
unto  you,  I  shall  come  in 
the  fulness  of  the  blessing 
of  Christ. 

30  Now  I  beseech  you, 
brethren,    by    our    Lord 

1  Or,  deaconess 


25.  Ministering  unto  the  mints; 
to  minister  to  their  wants,  by 
carrying  a  contribution.  The 
circumstances  of  this  contribu- 
tion are  referred  to  in  Acts  24 : 
IT.  1  Cor.  16:1-4.  2  Cor. 
chap.  8:  9. 

28.  Sealed  to  them  ;  secured  to 
them. 

32.  Find  rest;  that  peculiar 
experience  of  rest  and  refresh- 
ment which  comes  through  con- 
genial spiritual  companionship. 
CHAPTER  XVI. 

1.  A  servant  of  the  church.     A 


Jesus  Christ,  and  by  the 
love  of  the  Spirit,  that  ye 
strive  together  with  me  in 
your  prayers  to  God  for 
me;  that  I  may  be  31 
delivered  from  them  that 
are  disobedient  in  Judaea, 
and  that  my  ministration 
which  /  have  for  Jeru- 
salem may  be  acceptable 
to  the  saints  ;  that  I  may  32 
come  unto  you  in  joy 
through  the  will  of  God, 
and  together  with  you 
find  rest.  Now  the  God  33 
of  peace  be  with  you  all. 
Amen. 

I  commend  unto  you  16 
Phoebe  our  sister,  who  is 
a  'servant  of  the  church 
that  is  at  Cenchrese:  that  2 
ye  receive  her  in  the  Lord, 
worthily  of  the  saints, 
and  that  ye  assist  her  in 
whatsoever  matter  she 
may  have  need  of  you : 
for  she  herself  also  hath 
been  a  succourer  of  many, 
and  of  mine  own  self. 


class  of  female  officers  is  sup- 
posed to  have  existed  in  the 
early  Christian  church.  The 
name  here  translated  Servant  COT- 
responds  to  the  word  deaconess. 
—  Oenchfea,  This  was  the  east- 
ern port  of  Corinth, —  that  is, 
the  one  communicating  with  the 
Egean  Sea, — and  Avas  at  a  dis- 
tance of  a  few  miles  from  the 
city.  The  mention  of  Phebe  as 
the  bearer  of  the  Epistle,  con- 
firms the  Supposition  that  this 
Epistle  was  written  while  Paul 
was  at  Corinth. 


16.  17. 


ROMANS. 


575 


3  Salute  Prisca  and 
Aquila  my  fellow- workers 

4  in  Christ  Jesus,  who  for 
my  life  laid  down  their 
own  necks  ;  unto  whom 
not  only  I  give  thanks, 
but  also  all  the  churches 

5  of  the  Gentiles :  and 
salute  the  church  that  is 
in  their  house.  Salute 
Epaenetus  my  beloved, 
who  is   the  firstfruits   of 

6  Asia  unto  Christ.  Salute 
Mary,  who  bestowed 
much     labour    on     you. 

7  Salute  Andronicus  and 
xJunias,  my  kinsmen,  and 
my  fellow-prisoners,  who 
are  of  note  among  the 
apostles,  who  also  have 
been  in  Christ  before  me. 

8  Salute  Ampliatus  my  be- 

9  loved  in  the  Lord.  Salute 
Urbanus  our  fellow- 
worker    in    Christ,     and 

10 Stachys  my  beloved.  Sa- 
lute Apelles  the  approved 
in  Christ.  Salute  them 
which  are  of  the/iousehold 

11  of     Aristobulus.      Salute 

1  Or,  Junia 


3.  Prisca  and  Aquila.  The 
circumstances  attending  Paul's 
first  acquaintance  with  them  are 
stated  Acts.  18:  2,  3.  They 
were  then  at  Corinth.  It  ap- 
pears that  they  had  now  returned 
to  Rome. 

4.  Laid  doicn  their  own  necks.; 
exposed  themselves  to  the  most 
imminent  dangers. 

5.  The  church  that  is  in  their 
house.  It  is  uncertain  whether 
this  is  to  be  understood  as  refer- 
ring to  the  Christian  members 
of  their  family,  or  to  a  religious 


Herodion    my    kinsman. 
Salute  them  of  the  house- 
hold of  Narcissus,  which 
are  in  the  Lord.     Salute  12 
Tryphsena  and  Tryphosa, 
who  labour  in  the  Lord. 
Salute  Persis  the  beloved, 
which  laboured  much  in 
the  Lord.     Salute  Rufusi3 
the  chosen  in  the  Lord, 
and  his  mother  and  mine. 
Salute  Asyncritus,  Phle-14 
gon,    Hermes,    Patrobas, 
Hermas,  and  the  brethren 
that  are  with  them.     Sa- 
lute Philologus  and  Julia,  15 
Nereus    and    his    sister, 
and  Olympas,  and  all  the 
saints  that  are  with  them. 
Salute  one  another  with  16 
a    holy    kiss.     All    the 
churches  of  Christ  salute 
you. 

Now  I  beseech  you,  17 
brethren,  mark  them 
which  are  causing  the 
divisions  and  occasions 
of  stumbling,  contrary  to 
the  2  doctrine  which  ye 
learned  :  and  turn   away 

2  Or,  teaching 


assembly  accustomed  to  convene 
in  their  house.  A  similar  ex- 
pression is  used  in  connection 
with  them  in  1  Cor.  16:  19. — 
The  first  fruits  of  Asia ;  i.  e., 
Asia  Minor. 

7.  My  kinsmen  ;  meaning, 
perhaps,  his  fellow-countrymen. 
Fellow-prisoners.  They  had  been 
joined  with  him  at  some  one  of 
the  numerous  occasions  on  which 
Paul  had  been  imprisoned. 

13.  His  mother  and  mine;  in- 
timating that  she  had  been  a 
mother  to  him  in  kindness  and 
regard. 


576 


ROMANS. 


16.  17- 


18  from  them.  For  they 
that  are  such  serve  not 
our  Lord  Christ,  but  their 
own  belly  ;  and  by  their 
smooth  and  fair  speech 
they  beguile   the    hearts 

19  of  the  innocent.  For 
your  obedience  is  come 
abroad  unto  all  men.  I 
rejoice  therefore  over 
you :  but  I  would  have 
you  wise  unto  that  which 
is  good,  and  simple  unto 

20  that  which  is  evil.  And 
the  God  of  peace  shall 
bruise  Satan  under  your 
feet  shortly. 

The  grace  of  our  Lord 
Jesus  Christ  be  with  you. 

21  Timothy  my  fellow- 
worker  saluteth  you  ;  and 
Lucius  and  Jason  and 
Sosipater,    my    kinsmen. 

22 1  Tertius,  3  who  write  the 

epistle,  salute  you  in  the 

23  Lord.      Gaius    my    host, 


1  Or,  who  xcrite  the  epistle  in  the  Lord, 
salute  you 

2  Some  ancient  authorities  insert  here 
ver.  24  The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.  A?nen,  and  omit 
the  like  words  in  ver.  20. 


and  of  the  whole  church, 
saluteth  you.  Erastus 
the  treasurer  of  the  city 
saluteth  you,  andQuartus 
the  brother." 

3  Now  to  him  that  is  25 
able  to  stablish  you  ac- 
cording to  my  gospel  and 
the  preaching  of  Jesus 
Christ,  according  to  the 
revelation  of  the  mystery 
which  hath  been  kept  in 
silence  through  times 
eternal,  but  now  is  mani-26 
tested,  and  4by  the  scrip- 
tures of  the  prophets, 
according  to  the  com- 
mandment of  the  eternal 
God,  is  made  known  un- 
to all  the  nations  unto 
obedience  5of  faith;  to 27 
the  only  wise  God, 
through  Jesus  Christ, 
c  to  whom  be  the  glory 
7  for  ever.     Amen. 


3  Some  ancient  authorities  omit  ver. 
25—27.    Compare  the  end  of  ch.  xiv. 

4  Gr.  through. 

5  Or,  to  the  'faith 

6  Sumo-    ancient    authorities    omit    to 
whom. 

7  Gr.  unto  the  ages. 


18.  Their  own  belly;  their 
own  earthly  and  carnal  propen- 
sities. 

21.  Timothy;  who  was  at  this 
time  Paul's  companion,  as  ap- 
pears from  Acts  20:  4. — Lucius  ; 
probably  Luke,  the  author  of  one 
of  the  Gospels,  and  of  the  book 
of  the  Acts,  who  includes  him- 
self in  Paul's  company  at  this 
time  in  narrating  his  history. 
(Acts  20:5.)  There  was,  how- 
ever, another  Lucius,  a  Cyrenian, 
mentioned  Acts  13:  1. 

22.  1  Tertius;  i.  e.,  he  wrote 


at  Paul's  dictation,  acting  as  his 
amanuensis. —  Who  wrote  the  epis- 
tle ;  at  Paul's  dictation.  The 
forms  of  the  letters,  and  the  na- 
ture of  the  writing  materials, 
employed  in  ancient  times,  made 
writing  much  more  laborious 
then,  than  it  is  now.  Paul 
seems  generally  to  have  employed 
an  amanuensis. 

33.  My  host  ;  at  Corinth.  For 
some  further  account  of  Gaius, 
see  1  Cor.  1:  14.  The  Third 
Epistle  of  John  was  addressed 
to  an  individual  of  this  name. 


JI 


H 


, 


(■>  \     111' ' 


-16.  27. 


ROMANS. 


579 


The  Old  Version  adds  here  on 
the  authority  of  some  manu- 
scripts, the  grace  of  our  Lord  Je- 
sus Christ  be  with  you  all.  Amen. 
The  Old  Version  has  append- 
ed to  the  Epistle  the  following 
note:  "Written  to  the  Romans 
from  Covin  thus,  and  sent  by 
Phebe,  sevvant  of  the  chuvch  at 
Cenchrea."  Many  of  the  Epis- 
tles have  notes  of  this  sort  ap- 

23 


pended  to  them,  evidently  by  a 
later  hand,  as  of  course  they 
could  not  have  originally  formed 
a  part  of  the  Epistle.  When 
and  by  whom  they  were  added, 
is  not  known.  They  are  not 
considered  as  forming  a  part 
of  the  inspired  volume,  and  are, 
accordingly,  omitted  in  the  New 
Version. 


THE     FIRST     EPISTLE     TO     THE 

CORINTHIANS. 


In  ancient  times,  the  city  of  Corinth  was  celebrated  throughout  the 
world  for  its  wealth  and  magnificence,  and  also  for  its  extraor- 
dinary wickedness.  In  the  days  of  the  apostles,  however,  its 
wealth  and  grandeur  had  greatly  declined,  while  its  excessive 
corruption  was,  perhaps,  as  is  usual  in  the  old  age  of  vice,  more 
hopeless  than  ever.  The  city  was  in  this  condition  when  the 
apostle  Paul  reached  it  in  his  travels,  and  commenced  the  public 
preaching  of  the  gospel  there,  under  the  circumstances  recorded 
Acts  18:  1-18. 

The  church,  thus  established,  afterwards  fell,  it  seems,  into  a  state 
of  considerable  disorder.  This  ought  not,  in  fact,  to  be  consid- 
ered strange;  for  it  is  a  great  mistake  to  suppose  that  Christian- 
ity will  effect  the  sudden  and  entire  delivery  of  the  soul  from  the 
excesses  of  sin.  Previous  habits  of  outward  virtue  have  a  vast 
influence  on  the  consistency  and  steadiness  of  subsequent  piety; 
and  they  who  have  been  saved  from  the  greatest  lengths  of  de- 
pravity, should  feel  that  they  are  in  the  greatest  danger  of  re- 
lapse. It  has,  accordingly,  always  been  found  extremely  difficult 
to  maintain  a  high  standard  of  moral  excellence  in  a  church 
which  has  been  raised  from,  and  is  still  surrounded  by,  a  general 
corruption  in  the  community.  The  church  at  Corinth  fell  into 
such  a  state  as  to  occasion  the  apostle  great  solicitude  and  pain. 
They  wrote  to  him,  it  seems,  stating  some  of  the  difficulties 
under  which  they  were  laboring.  Of  others  he  heard  by  report, 
(1:  11.  5:  1,)  and  this  Epistle  is  the  message  of  admonition, 
reproof,  and  solemn  warning,  which  the  case  required. 

When  the  intelligence  which  called  for  this  Epistle  reached  Paul, 
he  was  about  two  hundred  miles  from  Corinth,  across  the  Egean 
Sea,  at  Ephesus.  This  appears  from  various  circumstantial  allu- 
sions contained  in  the  Epistle  itself,  which  will  be  noticed  as 
they  occur  in  the  text.  He  was  then  intending  to  remain  there 
some  time  longer,  as  he  states  in  this  Epistle,  (16:  8;)  but  he 
was  driven  away  by  the  sudden  excitement  which  arose  through 
the  means  of  Demetrius,  and  the  manufacturers  of  shrines  for 
Diana,  as  recorded  Acts  19:  23-41.  On  leaving  Ephesus,  Paul 
[580J 


-1.1. 


I.  CORINTHIANS. 


581 


went  to  Macedonia,  where  he  met  Titus  on  his  return  from  Cor- 
inth, who  informed  him  of  the  favorable  effect  which  this  Epistle 
had  produced.  It  was  on  the  receipt  of  this  intelligence  from 
Titus,  that  the  Second  Epistle  was  written  to  the  Corinthian 
church,  as  will  be  more  fully  explained  in  the  introduction  pre- 
fixed to  it. 
The  subjects  of  this  Epistle,  as  might  have  been  expected  from  the 
preceding  statement  of  facts,  are,  first,  the  evils  and  disorders 
which  Paul  had  learned  were  prevailing  in  the  church  at  Cor- 
inth; and,  secondly,  the  various  points  on  which  they  had  asked 
his  opinion  in  the  letter  which  they  had  written  to  him.  The 
first  part  extends  to  the  commencement  of  the  seventh  chapter, 
and  the  second  occupies  most  of  the  remainder  of  the  book. 
There  seems  to  be  an  allusion,  in  5:  9,  to  a  previous  letter  which 
Paul  had  written;  but  no  other  information,  in  respect  to  any 
such  work,  has  come  down  to  us  from  ancient  times. 


1     Paul,   called  to  be  an 
apostle  of    Jesus  Christ 


1  Gr.  the  brother. 


CHAPTER    I. 

1.  And  Sosthenes.  In  Acts  18: 
12-17,  an  account  is  given  of  an 
attempt  made  by  the  Jews  at 
Corinth,  to  induce  the  Roman 
deputy  to  inflict  punishment 
upon  Paul  for  the  offence  of 
preaching  Christianity;  wThich 
attempt  not  only  failed,  but  a 
reaction  was  produced  in  Paul's 
favor,  so  strong  that  the  popu- 
lace arose  and  took  summary 
vengeance  upon  those  who  had 
made  the  attempt,  —  publicly 
beating  a  ruler  of  the  synagogue, 
named  Sosthenes,  whom  they 
appear  to  have  regarded  as  the 
leader  and  representative  of  the 
hostility  against  Paul.  It  would 
seem  that  this  Sosthenes  after- 
wards became  a  Christian,  and 
was  now  the  apostle's  friend  and 
companion.  His  prominent  po- 
sition as  ruler  of  the  synagogue 
at  Corinth,  and  the  personal  in- 
fluence  which   would   naturally 


through  the  will  of  God, 
and  Sosthenes  ,  our  bro- 


be  connected  with  it,  were  very 
probably  the  reason  why  his 
name  was  joined  with  that  of 
the  apostle  in  this  communica- 
tion. From  the  fact  that  the 
name  is  so  joined,  we  may  draw 
an  important  inference  in  respect 
to  the  nature  of  the  authority 
which  Paul  assumed  over  the 
church  at  Corinth  in  this  letter 
of  reproof,  viz.,  that  it  was  per- 
sonal, not  official;  an  authority 
which  he  exercised  in  virtue  of 
his  character  and  station,  and 
not  that  of  ecclesiastical  juris- 
diction over  the  church,  in  a 
technical  sense.  For  it  is  only 
in  the  former  case  that  the  join- 
ing of  any  other  name,  however 
highly  esteemed,  with  his  own, 
could  be  admissible  at  all.  It 
would  be  a  great  addition  to  the 
strength  of  friendly  reproofs  and 
warnings,  from  one  entitled  by 
his  character  and  position  to 
offer  them,   while  it   would  be 


582 


I  CORINTHIANS. 


1.  i- 


2ther,  unto  the  church  of 
God  which  is  at  Corinth, 
even  them  that  are  sanc- 
tified in  Christ  Jesus, 
called  to  be  saints,  with 
all  that  call  upon  the 
name  of  our  Lord  Jesus 
Christ  in  every  place, 
their    Lord    and    ours : 

3  Grace  to  you  and  peace 
from  God  our  Father  and 
the  Lord  Jesus  Christ. 

4  I  thank  '  my  God  al- 
ways concerning  you,  for 
the  grace  of  God  which 

1  Some  ancient  authorities  omit  my. 

plainly  irregular  in  a  document 
intended  to  panouucethe  decis- 
ions and  dir  ections  of  an  official 
superior. 

2.  Called  to  he  saints  ;  that  is, 
made  so  by  the  spontaneous 
grace  of  God. —  With  all,  &c. 
This  clai\se  is  connected  with 
the  wor  i  called.  It  does  not 
mean  t**at  the  Epistle  was  ad- 
dressee' to  all  other  followers  of 
Christ  but  that  they  are  all 
called  to  be  saints.  The  inten- 
tion '  i  the  apostle  seems  to  be, 
to  remind  the  Corinthian  Chris- 
tian?, at  the  outset,  that  they, 
"\°  well  as  all  others,  everywhere, 
"vho  are  looking  to  Jesus  for  sal- 
tation,, were  chosen  and  called 
by  the  Spirit  of  God,  and  trans- 
formed into  the  new  image  by 
his  power.  —  Their  Lord  and 
ours  These  expressions,  repre- 
senting the  whole  community  as 
one  sxtended  brotherhood,  are 
evidently  an  appropriate  intro- 
duct:op  to  an  Epistle  addressed 
to  a  church  which  was  to  be  re- 
proved for  its  internal  dissen- 
sions 

5.  Enriched  in  him;  in  Jesus 
Cr^.'t, — In  all  utt "ranee,  and  in 
ml»  bmyu/ledgc ;  th\t  is,  in  all  the 


was  given  you  in  Christ 
Jesus;     that    in    every 5 
thing   ye   were    enriched 
in  him,  in  all  a  utterance 
and  all  knowledge  ;  even 6 
as  the  testimony  of  Christ 
wTas  confirmed  in  you  :  so  7 
that  ye  come  behind  in 
no  gift ;   waiting  for  the 
revelation    of    our    Lord 
Jesus  Christ;   who  shall 8 
also  confirm  you  unto  the 
end,    that    ye    be    unre- 
proveable  in  the  day  of 
our  Lord  Jesus    Christ. 


2  Gr.  word. 


inward  and  outward   traits  and 
manifestations  of  piety. 

6.  The  testimony  of  Christ; 
the  evidence  of  the  gospel  of 
Christ.  —  Confirmed  in  you  ;  made 
clear  and  convincing  to  your 
minds. 

7.  So  that  ye  come  behind  in; 
are  deficient  in.  No  church  had 
been  more  highly  favored  in  re- 
spect to  its  spiritual  blessings. — 
Waiting  for  the  revelation;  this 
was  the  marginal  reading  of  the 
Old  Version.  The  meaning  was 
expressed  in  the  text  of  the  Old 
Version,  they  were  "waiting  for 
the  coming  of  the  Lord.  The 
Messiah  seemed  to  the  apostle 
Paul  to  be  unrevealed,  hidden 
from  the  great  mass  by  his  hu- 
mility and  death,  and  lie  was 
looking  for  some  new  demon- 
stration and  disclosure,  which 
it  is  evident  that  he  anticipated 
would  come,  if  not  in  his  own 
generation,  at  least  very  soon 
thereafter. 

8.  Confirm  you  unto  the  end ; 
keep  you  unto  the  end.  Having 
begun  the  work,  he  will  carry  it 
on,  and  make  your  salvation 
sure. — In  the  day  of  our  Lord 
Jesus  Christ;  when  he  shall  com* 
to  ju;lge  the  world. 


-1.  16. 


I.  CORINTHIANS. 


583 


9Gfod  is  faithful,  through 
whom  ye  were  called  into 
the  fellowship  of  bis  Son 
Jesns  Christ  our  Lord. 

10  Now  I  beseech  you, 
brethren,  through  the 
name  of  our  Lord  Jesus 
Christ,  that  ye  all  speak 
the  same  thing,  and  that 
there  be  no  divisions 
among  you ;  but  that  ye 
be  perfected  together  in 
the  same  mind  and  in  the 

11  same  judgement.  For  it 
hath  been  signified  unto 
me  concerning  you,  my 
brethren,  by  them  icliich 
are  of  the  household  of 


1  Or,  Christ  is   divided, 
crucified  for  you  ? 


Was    Paul 


9.  God  is  faithful ;  that  is,  to 
complete  what  he  begins,  as  had 
been  promised  in  the  preceding 
verse. 

10.  Speak  the  same  thing;  be 
harmonious. 

11.  Ghloe ;  probably  a  Chris- 
tian matron  residing  at  Corinth. 

12.  Apollos.  He  was  a  very 
able  advocate  of  Christianity, 
who  preached  in  Corinth  soon 
after  Paul  left  that  place.  (Acts 
18:24— 19:1.)—  Cephas;  one  of 
the  names  by  which  Peter  was 
designated.  (John  1 :  42.)  There 
is  no  reason,  perhaps,  to  suppose 
that  there  were  defined  parties 
in  the  Corinthian  church  under 
these  names,  this  language  being 
probably  intended  only  to  ex- 
press the  general  prevalence  of  a 
spirit  of  dissension  arising  out 
of  the  various  personal  prefer- 
ences of  individuals. 

13.  The  meaning  seems  to  be, 
Can  you  divide  your  one  Master, 
Christ,  so  as  to  make  of  him 
many  masters,  to  lead  you  in 
separate    divisions?  —  or,     Will 


Chloe,  that  there  are  con- 
tentions   among    you. 
Now   this   I   mean,    that  12 
each  one  of  you  saith,  I 
am   of   Paul ;     and    I   of 
Apollos  ;  and  I  of  Cephas ; 
and  I  of  Christ.   'Is  Christ  13 
divided  %   was  Paul  cruci- 
fied for  you  %   or  were  ye 
baptized  into  the  name  of 
Paul  ?   2 1  thank  God  that  14 
I  baptized  none  of  you, 
save  Crispus  and  Gaius ; 
lest  any  man  should  say  15 
that  ye  were  baptized  into 
my  name.     And  I    bap- 16 
tized  also  the  household 
of  Stephanas :  besides,  I 

2  Some  ancient  authorities  read.  I  give 
thanks  that. 


you  leave  your  Saviour,  and 
place  yourselves  under  mere  hu- 
man leaders  ? 

14.  Crispus.  He  is  mentioned, 
in  Acts  18:  8,  as  a  distinguished 
convert.  Gaius  was  another 
prominent  member  of  the  Corin- 
thian church,  mentioned  in  Rom. 
16:23,  as  the  one  with  whom 
Paul  lodged. 

15.  Into  my  name;  i.  e..  as 
though  the  name  of  Paul  could 
bring  that  salvation  which  is 
afforded  only  in  the  name,  that 
is,  by  the  grace  and  power,  of 
Christ.  That  very  thing  against 
which  Paul  warned  the  Corin- 
thians has  occurred  since  in  the 
division  of  the  Christian  church 
into  sects  or  schools,  each  called 
after  the  name  of  its  own  found- 
er, as  Wesleyans,  Calvinists,  Ar- 
miniaus,  and  the  like. 

16.  Household  ;  family.  —  I 
know  not,  &c. ;  that  is,  I  do  not 
recollect.  When  he  mentioned 
Crispus  and  Gaius  in  the  14th 
verse,  he  seems  to  have  supposed 
that  they  were  all,  though   the 


584 


I  CORINTHIANS. 


1.16- 


k  n  o  w    not    whether    I 

17  baptized  any  other.  For 
Christ  sent  me  not  to 
baptize,  but  to  preach  the 
gospel :  not  in  wisdom  of 
words,  lest  the  cross  of 
Christ  should  be  made 
void. 

18  For  the  word  of  the 
cross  is  to  them  that  are 
perishing  foolishness;  but 
unto  us  which  are  being 
saved  it  is  the  power  of 

19  God.     For  it  is  written, 

I  will  destroy  the 
wisdom  of  the  wise, 

And  the  prudence  of 
the  prudent  will  1 
reject. 

20  Where  is  the  wise  ?  where 
is  the  scribe  \  where  is 
the     disputer     of     this 


1  Or,  age 

2  Gr.  thing  preached. 


case  of  the  family  of  Stephanas 
afterwards  occurred  to  him. 
This  circumstance,  as  well  as  his 
not  being  entirely  sure  that  there 
might  not  have  been  even  one 
or  two  other  cases,  shows  that 
the  nature  of  the  inspiration  of 
the  sacred  writers  was  such  that 
it  did  not  interfere  with  or  sus- 
pend the  ordinary  operations  of 
the  mind.  Its  province  was  to 
direct  and  to  guide,  not  to  super- 
sede, the  natural  faculties. 

17.  Wisdom  of  words;  the 
power  of  eloquence  and  philos- 
ophy.— Lest  the  cross  of  Christ, 
&c. ;  lest  he  should  cease  to  de 
pend  upon  the  simple  presenta- 
tion of  the  great  fact  that  a  Sa- 
viour had  died  for  sinners. 

18.  The  ward  of  the  cross  ;  the 
preaching  of  the  death  of  Christ 


1  world?    hath    not    God 
made  foolish  the  wisdom 
of  the  world?   For  seeing 21 
that  in  the  wisdom  of  God. 
the    world     through    its 
wisdom  knew  not  God,  it 
was  God's  good  pleasure 
through    the   foolishness 
of  the  "preaching  to  save 
them  that  believe.    Seeing  22 
that  Jews  ask  for  signs, 
and    Greeks    seek    after 
wisdom:   but  we  preach 23 
'Christ     crucified,     unto 
Jews  a    stumblingblock, 
and  unto  Gentiles  foolish- 
ness ;  but  unto 4  them  that  24 
are  called,  both  Jews  and 
Greeks,  Christ  the  power 
of  God,  and  the  wisdom 
of    God.       Because     the  25 
foolishness  of  God  is  wiser 


3  Or,  a  Messiah 

4  Gr.  the  called  themselves. 


upon  the  cross,  as  a  sacrifice  for 
sin. — Is  to  them  that  are  perish- 
ing, foolishness;  that  is,  it  seems 
so  to  them. 

19.  Isa.  29:14. 

20.  Where  is  the  wise  f  ichere 
U  the  scribe.-  What  have  these 
philosophers  and  learned  men 
accomplished  towards  the 
moral  improvement  of  man- 
kind ? 

21.  Wisdom;  by  their  own 
wisdom. 

22.  Signs;  some  portentous 
prodigy,  as  evidence  of  the  Mes- 
siahship  of  Christ. —  The  Greeks 
8eelc  after  wisdom;  they  are  in- 
terested in  nothing  but  acutely- 
defined  schemes  of  philosophy. 

25.  The  foolishness  of  Ood; 
that  which  appears  to  men  to  be 
foolishness. 


-2.  3. 


I.  CORINTHIANS. 


585 


than  men ;  and  the  weak- 
ness of  God  is  stronger 
than  men. 

26  For  l  behold  your  call- 
ing, brethren,  how  that 
not  many  wise  after  the 
flesh,  not  many  mighty, 
not     many    noble,     2  are 

27  called  :  but  God  chose 
the  foolish  things  of  the 
world,  that  he  might  put 
to  shame  them  that  are 
wise  ;  and  God  chose  the 
weak  things  of  tho  world, 
that  he  might  put  to 
shame  the  things  that  are 

28  strong  ;  and  t  h  e  base 
things  of  tho  world,  and 
the  things  that  are  de- 
spised, did  God  choose, 
yea  3  and  the  things  that 
are  not,  that  he  might 
bring    to    nought    the 

i  Or,  ye  behold 

2  Or,  have  part  therein 

3  Many  ancient  authorities  omit  and. 

4  Or,  both  righteousness  and  sanctified- 


26.  Your  calling ;  that  is,  the 
nature  of  the  Christian  calling, 
in  respect  to  the  condition  of 
the  subjects  of  it,  as  specified 
below. — After  the  flesh;  in  the 
estimation  of  mankind. 

27.  That  he  might  put  to 
shame,  etc.  ;  the  meaning  is  not 
merely,  as  in  the  Old  Version, 
God  selected  foolish  and  weak 
things  to  confound  wise  and 
mighty  ones,  but  he  selected  as 
his  instruments  those  who 
seemed  to  the  world  weak  and 
foolish,  in  order  that  he  might 
thus  put  to  shame  those  instru- 
ments which  the  world  regards 
as  wise  and  mighty.  The  vic- 
tims of  Christianity  have  proved 
how  much  stronger  is  love  than 
force,  and  moral  influence  than 


things  that  are  :  that  no  29 
llesh  should  glory  before 
God.     But  of  him  are  ye 30 
in  Christ  Jesus,  who  was 
made    unto     us    wisdom 
from  God,  4and  righteous- 
ness   and    sanctilication, 
and    redemption  :     that,  31 
according  as  it  is  written, 
He  that  glorieth,  let  him 
glory  in  the  Lord. 

And  I,  brethren,  when  2 
I  came  unto   you,  came 
not    with    excellency    of 
'speech    or    of    wisdom, 
proclaiming    to   you   the 
6  mystery  of  God.     For  1 2 
determined  not  to  know 
any    thing    among    you, 
save    Jesus    Christ,    and 
him  crucified.    And  I  was  2 
with   you    in    weakness, 
and  in  fear,  and  in  much 


tio»  and  ?\ 

o  Or,  word 

6  Many  ancient  authorities  read  Us^r 
mony. 


military  power. 

28.  Things  that  are  not;  which 
are  of  no  consideration. 

30.  Of  him  are  ye  in  Christ 
Jesus ;  that  is,  your  being  in 
Christ  is  the  work  of  God,  and 
the  glory  of  it  is  to  be  given  to 
him,  and  not  to  any  human  in- 
strument. 

CHAPTER  II. 

1.  When  I  came  unto  you; 
meaning  when  he  first  went  to 
Corinth,  and  commenced  preach- 
ing the  gospel  there,  as  related 
Acts  18:1-18. 

3.  The  anxiety  which  Paul 
suffered  on  his  first  visit  to  Cor- 
inth is  alluded  to  in  the  account 
in  the  Acts.  (18;  9,  10.) 


58G 


I.  CORINTHIANS. 


2.  3- 


4  trembling.  And  my 
1  speech  and  my  2  preach- 
ing were  not  in  persua- 
sive words  of  wisdom, 
but  in  demonstration  of 
the  Spirit  and  of  power : 

5  that  your  faith  should 
not  3  stand  in  the  wisdom 
of  men,  but  in  the  power 
of  God. 

6  Howbeit  we  speak  wis- 
dom among  the  *  perfect : 
yet  a  wisdom  not  of  this 
*  world,  nor  of  the  rulers 
of  this  5  world,  which  are 

7 coming  to  nought:  but 
we  speak  Grod's  wisdom 

1  Or,  word 

2  Gr.  thing  preached. 

3  Gr.  be. 


4.  In  demonstration  of  the  Spir- 
it, and  of  power ;  that  is,  with 
power  and  energy  imparted  by 
the  influences  of  the  Holy  Spir- 
it. 

6.  The  meaning  is  that,  though 
he  had  presented  only  the  sim- 
plest elements  of  Christianity  to 
the  people  of  Corinth,  in  first 
planting  the  gospel  among  them, 
still  there  were  higher  truths  re- 
vealed, which  he  was  accus- 
tomed to  present  to  those  who 
had  made  more  advanced  at- 
tainments in  religious  knowl- 
edge.— Nor  of  the  rulers  of  this 
world;  that  is,  not  the  wisdom 
held  in  estimation  by  the  princes 
of  this  world.  By  the  riders  of 
this  world  may,  very  probably, 
be  intended  the  leading  influ- 
ences and  authorities  by  which 
the  sentiment  of  the  world  is 
governed.  —  Which  are  coming  to 
nought;  the  power  of  the  mili- 
tary rule  of  the  Romans  and  the 
philosophical  thought  of  the 
Grecians  was  already  beginning 
to  decay,  though  neither  its 
decay  nor  the  growing  power  of 


in  a  mystery,  even  the 
wisdom  that  hath  been 
hidden,  which  God  fore- 
ordained before  the 
worlds  unto  our  glory  : 
which  none  of  the  rulers  8 
of  this  world  knoweth : 
for  had  they  known  it, 
they  would  not  have  cru- 
cified the  Lord  of  glory : 
but  as  it  is  written,  a 

Things  which  eye  saw 

not,    and   ear    heard 

not, 
And    which     entered 

not  into  the  heart  of 

man, 

4  Or,  fullgrown 

5  Or,  age  :  and  bo  in  ver.  7,  8  ;  but  not 
in  ver.  12. 


Christianity  was  perceived  by 
the  great  body  of  the  people  at 
the  time. 

7.  In  a  mystery ;  in  the  gos- 
pel which  was  kept  a  mystery, 
that  is,  which  remained  unknown 
for  many  ages. —  Unto  our  glory; 
to  our  advantage  and  honor, 
who  are  permitted  to  enjoy  its 
blessings. 

8.  Known  it  ;  that  is,  the  gos- 
pel,— the  truth  that  Jesus  was 
the  Messiah,  the  Saviour  of 
men. 

9.  Eye  saw  not,  and  ear  heard  not. 
Where  this  citation  is  taken 
from  is  uncertain.  Some  scholars 
suppose  it  to  be  from  a  lost 
book;  others,  a  paraphrase  from 
Isaiah  52:  15,  or  64:  4;  the 
latter  is  very  near  in  general 
meaning  to  the  passage  here. 
That  meaning  is  not,  as  is  often 
imagined,  that  heaven  contains 
more  than  the  eye  hath  seen  or 
the  imagination  conceived,  but 
that  spiritual  experience  in  this 
life  affords  more  than  can  be 
seen,  or  heard,  or  intellectually 
conceived.      The    apostle  Paul 


-3.3. 


I.  CORINTHIANS. 


587 


Whatsoever  things 
God  prepared  for 
them  that  love  him. 

10 l  But  unto  us  God  revealed 
2  them  through  the  Spirit : 
for  the  Spirit  searcheth 
all  things,  yea,  the  deep 

11  things  of  God.  For  who 
among  men  knoweth  the 
things  of  a  man,  save  the 
spirit  of  the  man,  which 
is  in  him  ?  even  so  the 
things  of  God  none  know- 
eth,   save    the    Spirit   of 

12 God.  But  we  received, 
not  the  spirit  of  the  world, 
but  the  spirit  which  is  of 
God  ;  that  we  might  know 
the  things  that  are  freely 
given    to    us    by     God. 

13  Which  things  also  we 
speak,  not  in  words  which 
man's  wisdom  teacheth, 
but  which  the  Spirit 
teacheth ;  3  *  comparing 
spiritual  things  with  spir- 

1  Some  ancient  authorities  read  For. 

2  Or,  it 

3  Or,  combining 


goes  on,  in  the  next  verse,  to  say 
that  God  has  already  revealed 
them  through  the  Spirit.  The 
passage  is  analogous,  therefore, 
to  such  declarations  as  that  of 
Christ  in  John  14:  17. 

11.  The  meaning  of  the  origi- 
nal is  more  clearly  expressed 
than  in  the  Old  Version.  As  no 
man  is  able  to  fathom  the  expe- 
rience of  his  fellow-men,  so  no 
one  can  expect,  by  searching,  to 
find  out,  intellectually,  the 
spiritual  nature  of  God.  God 
is  to  be  known  sympathetically 
and  spiritually,  not  intellectu- 
ally. 

1*2.  Spirit  of  the  world;  worldly 


itual.  Now  the  natural  14 
man  receiveth  not  the 
things  of  the  Spirit  of 
God  :  for  they  are  foolish- 
ness unto  him ;  and  he 
cannot  know  them,  be- 
cause they  are  spiritually 

5  judged.  But  he  that  is  15 
spiritual  6  judge  th  all  ' 
things,  and  he  himself  is 

6  judged  of  no  man.  For  16 
who  hath  known  the  mind 
of  the  Lord,  that  he 
should  instruct  him  \  But 
we  have  the  mind  of 
Christ. 

And  I,  brethren,  could  3 
not  speak  unto    you   as 
unto  spiritual,  but  as  unto 
carnal,  as   unto  babes   in 
Christ.     I   fed   you  with  2 
milk,  not  with  meat ;   for 
ye  were  not   yet   able  to 
bear   it:    nay,    not    even 
now  are  ye  able ;  for  ye  3 
are  yet  carnal :  for  where- 

4  Or,  interpreting  spiritual  things  to 
spiritual  men 

5  Or,  examined 

6  Or,  examineth 


wisdom. 

14.  Receiveth  not ;  compre- 
hendeth  not. 

15.  Judgeth  all  things  ;  under- 
standeth  all  things,  that  is,  all 
spiritual  truths. — Is  judged  of  no 
man;  his  character  and  motives 
are  not  appreciated  or  under- 
stood by  mankind  in  general. 

10.  Who?  what  natural  man  ? 
— Instruct  him;  instruct  the 
spiritual  man.  —  The  mind  of 
Christ;  the  revealed  will  of 
Christ. 

CHAPTER  HI. 

2.  With  milk;  with  merely  the 
elementary  principles  of  Chris- 
tianity, 


588 


as 


I.  CORINTHIANS. 


3.3— 


there  is  among  you 
jealousy  and  strife,  are 
ye  not  carnal,  and  walk 
after  the  manner  of  men? 

4  For  when  one  saith,  I  am 
of  Paul ;  and  another,  I 
am   of    Apollos ;    are  ye 

5  not  men  ?  What  then  is 
Apollos?  and  what  is 
Paul  ?  Ministers  through 
whom  ye  believed ;  and 
each  as  the  Lord  gave  to 

6  him.  I  planted,  Apollos 
watered ;    but   God  gave 

7  the  increase.  So  then 
neither  is  he  that  planteth 
any  thing,  neither  he  that 
watereth ;  but  God  that 
giveth  the  increase.  'Now 
he  that  planteth  and  he 
that  watereth  are  one : 
but  each  shall  receive  his 
own  reward  according  to 

9  his  own  labour.  For  we 
are  God' s  fellow- workers : 
ye  are  God's  l  husbandry, 
God's  building. 

io  According  to  the  grace 
of  God  which  was  given 

1  Gr.  tilled  land. 


5.  Ministers;  servants,  subor- 
dinate instruments. 

6.  It  will  be  seen  by  the 
account  in  Acts  18:24,  27,  28, 
that  Apollos  commenced  his 
ministry  in  Corinth,  after  Paul 
had  left  it. 

8.  Are  one  ;  they  have  one  end 
and  aim. 

9.  Ye  are  God's  husbandry; 
that  is,  although  Paul  and 
Apollos  had  been  employed  as 
laborers  in  the  field,  it  was  upon 
(tod  i hat  they  had  really  to  de- 
pend for  their  spiritual  life  and 


unto  me,  as  a  wise  master- 
builder  I  laid  a  founda- 
tion; and  another  buildeth 
thereon.      But    let    each 
man  take   heed  how    he 
buildeth    thereon.       Foril 
other  foundation   can  no 
man  lay  than  that  which 
is    laid,   which   is    Jesus 
Christ.     But  if  any  man  12 
buildeth  on  the   founda- 
tion  gold,    silver,    costly 
stones,  wood,   hay,   stub- 
ble ;     each    man's    work  13 
shall  be  made  manifest  : 
for  the  day  shall  declare 
it,  because  it  is  revealed 
in  fire  ;  "and  the  lire  itself 
shall  prove   each    man's 
work  of  what  sort  it  is. 
If  any  man's  work  shall  14 
abide     which     he     built 
thereon,  he  shall  receive  a 
reward.      If    any    man's  15 
work  shall  be  burned,  he 
shall  suffer  loss  :  but  he 
himself    shall  be   saved  ; 
yet  so  as  through  fire. 
Know  ye  not  that  ye  are  16 

Or.  and  each  man's   work,  of  what 
sort  it  is,  the  fire  shall  2>rove  it. 

growth. 

12.  Gold,  silver,  &c.  In  other 
words,  whatever  materials  he 
may  incorporate  in  the  Christian 
edilice,  whether  valuable  and 
permanent,  or  destructible  and 
worthless,  the  true  character  of 
his  work  would  be  revealed  in  a 
future  day. 

13.  Revealed  in  fire  ;  tried  and 
exposed  by  the  terrible  scrutiny 
of  the  great  day. 

1 5.  Yet  so  as  tJirouahfire  ;  with 
difficulty,  —  as  one  escapes  from 
a  burning  building. 


I.  CORINTHIANS 


589 


a  'temple  of  God,  and  thai 
the  Spirit  of  God  dwelleth 
17 in  you?  If  any  man  de- 
stroyeth  the  'temple  of 
God,  him  shall  God  de- 
stroy ;  for  the  'temple  of 
God  is  holy,  'which  tem- 
ple ye  are. 

18  Let  no  man  deceive 
himself.  If  any  man 
thinketh  that  he  is  wise 
among  you  in  this  Hvorld, 
let  him  become  a  fool,  that 

19  he  may  become  wise.  For 
the  wisdom  of  this  world 
is  foolishness  with  God. 
For  it  is  written,  He  that 
taketh  the  wise  in  their 

20  craftiness  :     and    again, 

1  Or,  sanctuary 


17.  It  is  difficult  to  express  in 
the  English  the  play  upon  the 
words  here,  which  was  wholly 
lost  in  the  Old  Version,  but  is 
indicated  in  the  New  Version, — 
God  requites  like  with  like. 

18.  If  any  man  thinketh,  &c.  : 
not,  as  in  the  Old  Version,  if 
any  man  seemeth  to  he  wise.  A 
man  may  appear  wise  to  others 
because  he  really  possesses  wis- 
dom; but  if  he  thinks  himself  to 
be  wise,  it  is  because  of  his  self- 
conceit,  and  the  first  lesson 
which  he  has  to  learn  is  that  of 
the  imperfection  of  his  own 
knowledge,  and  his  need  of 
learning  wisdom  from  above, 
with  meekness  and  docility. 

19.  It  is  written;  Job  5 :  13. 

20.  Ps.  94:  11. 

21.  Let  no  one  glory  in  men. 
The  apostle  thus  brings  his 
train  of  remark  to  a  conclusion 
which  bears  directly  upon  the 
great  cause  of  their  dissensions, 
—their  excessive  personal  predi- 


The   Lord    knoweth    the 
reasonings   of    the   wise, 
that      they      are      vain. 
Wherefore     let    no    one  21 
glory  in  men.      For    all 
things  are  yours;  whether  22 
Paul,  or  Apollos,  or  Ce- 
phas, or  the  world,  or  life, 
or  death,  or  things  pres- 
ent, or  things  to  come  ;  all 
are  yours ;    and    ye    are  23 
Christ's;    and   Christ    is 
God's. 

Let  a  man  so  account 4 
of  us,  as  of  ministers  of 
Christ,   and   stewards   of 
the    mysteries    of     God. 
Here,  moreover,  it  is  re- 2 
quired  in  stewards,  that 

2  Or,  and  such  are  ye 

3  Or,  age 


lections  for  the  various  individ- 
uals who  had  been  the  instru- 
ments of  bringing  them  the  gos- 
pel. 

23.  Ye  are  Christ's  ;  that  is,  ye 
do  not  belong  to  Paul  and  to 
Apollos,  &c.,a8  one  might  sup- 
pose from  your  undue  and  inor- 
dinate interest  in  such  human 
leaders;  ye  are  Christ's. — And 
Christ  is  CooVs;  you  owe,  there- 
fore, no  spiritual  allegiance  to 
any  but  to  Christ  and  to  God. 
CHAPTER  IV. 

1.  So  account  of  us,  &c. ;  re- 
gard us  not  as  masters  and  lead- 
ers of  different  sects,  but  simply 
as  the  servants  of  Christ. — Stew- 
ards of  the  mysteries.  Stewards 
are  persons  intrusted  with  a 
charge.  The  apostles  were  stew- 
ards of  the  mysteries  of  God, 
inasmuch  as  they  were  intrusted 
with  the  charge  of  divine  truth, 
which  had  been  a  mystery, 
having  been,  till  then,  withheld 
from  mankind. 


590 


I  CORINTHIANS. 


4.2— 


a  man  be  found  faithful. 

8  But  with  me  it  is  a  very 
small  thing  that  I  should 
be  'judged  of  you,  or  of 
man's  'judgement:  yea, 
I   'judge   not   mine   own 

4  self.  For  I  know  no- 
thing against  myself ;  yet 
am  1  not  hereby  justified : 
but  he  that 4  judgeth  me 

sis  the  Lord.  Wherefore 
judge  nothing  before  the 
time,  until  the  Lord 
come,  who  will  both  bring 
to  light  the  hidden  things 
of  darkness,  and  make 
manifest  the  counsels  of 
the  hearts  ;  and  then 
shall  each  man  have  his 
praise  from  God. 


1  Or,  examined 

2  Gr.  day. 


4.  I  Jcnow  nothing  against  my- 
self ;  not,  as  in  the  Old  Version, 
oy  myself.  This  passage  which 
■was  very  obscure  in  the  Old  Ver- 
sion, is  made  clear  by  the  New 
one.  The  fact  that  a  man  knows 
nothing  against  himself,  does 
not  prove  that  he  is  free  from 
offence.  His  approbation  may 
be  due  to  the  imperfections  of 
his  own  moral  judgment;  the 
Lord  alone  trieth  the  heart. 

5.  The  counsels  of  the  hearts ; 
their  secret  characters  and  de- 
signs.— His  praise  from  God;  if 
deserved.  The  meaning  is,  that 
God  will  then  pronounce  a  just 
sentence  upon  every  man,  ac- 
cording to  his  true  character,  as 
it  shall  then  appear. 

6.  1  have  in  a  figure  transferred 
to  myself  and  Apollos.  The 
meaning  is,  that  he  had  spoken 
particularly  of  himself  and  of 
Apollos  in  his  remarks  upon  the 
manner  in  which  they  ought  to 


Now  these  things,  6 
brethren,  I  have  in  a 
figure  transferred  to  my- 
self and  Apollos  for  your 
sakes  ;  that  in  us  ye 
might  learn  not  to  go  be- 
yond the  things  which 
are  written  ;  that  no  one 
of  you  be  puffed  up  for 
the  one  against  the  other. 
For  who  maketh  thee  to  7 
differ?  and  what  hast 
thou  that  thou  didst  not 
receive?  but  if  thou 
didst  receive  it,  why  dost 
thou  gloiy,  as  if  thou 
hadst  not  received  it. 
Already  are  ye  filled,  al-8 
ready  ye  are  become  rich, 
ye  have  reigned  without 


3  Or,  examine 

4  Or,  exa/nineth 


regard  their  religious  teachers, 
(3:21—4:  5;)  but  In  iutended 
j  the  instructions  which  he  had 
given  to  be  of  general  applica- 
tion.—  That  ye  might  learn  not  to 
J  go,  &c.  The  meaning  of  this 
verse  is  made  much  clearer  by 
the  New  Version,  and  the  admo- 
nition of  the  apostle  has  a  direct 
practical  bearing  upon  very 
many  of  the  metaphysical  and 
snbtlc  refinements  of  theology, 
which  do  go  beyond  that  which 
is  written  or  revealed. — In  us; 
as  examples. 

S.  Already  are  ye  filled,  &c. ; 
in  your  own  ideas  and  estima- 
tion.— I  would  ye  did  reign;  ii 
reality  and  truth;  that  is,  that 
their  spiritual  condition  was  as 
elevated  and  prosperous  as  they 
imagined.  In  this  and  the 
verses  which  follow,  (8-13,)  the 
apostle  contrasts  the  condition 
of  spiritual  ease  and  satisfaction 
which    some   of    the   vain   and 


—4.  17. 


I.  CORINTHIANS. 


591 


us  :  yea  and  I  would  that 
ye  did  reign,  that  we 
also  might  reign  with 
9  you.  For,  I  think,  God 
hath  set  forth  us  the 
apostles  last  of  all,  as 
men  doomed  to  death : 
for  we  are  made  a  spec- 
tacle unto  the  world,  'and 
to   angels,    and    to   men. 

10  We  are  fools  for  Christ's 
sake,  but  ye  are  wise  in 
Christ  ;  we  are  weak,  but 
ye  are  strong  ;  ye  have 
glory,   but  we  have   dis- 

11  honour.  Even  unto  this 
present  hour  we  both  hun- 
ger, and  thirst,  and  are 
naked,  and  are  buffeted, 
and  have  no  certain  dwell- 

I2ingplace  ;  and  we  toil, 
working  with  our  own 
hands  :  being  reviled,  we 
bless ;    being  persecuted, 

1  Or,  both  to  angels  and  men 


self -conceited  teachers  of  the 
Corinthian  church  appeared  to 
enjoy,  with  the  toils  and  hard- 
ships, and  the  humble  self- 
denial,  which  characterized  the 
lives  of  the  true  and  devoted 
servants  of  Jesus. 

10.  We  are  fools  ;  are  willing 
to  be  so  esteemed.  —  Ye  are 
wise ;  esteem  yourselves  wise. 
The  whole  language  of  this 
paragraph  is  that  of  severe  and 
bitter  irony. 

15.  I  leg  at  you.  Paul  was  the 
first  to  preach  the  gospel  in  Cor- 
inth, and  founded  the  church 
there,  as  has  already  been  ex- 
plained. 

16.  Therefore ;  on  account  of 
the  peculiar  relation  which  he 
sustained  to  the  church  as  its 
spiritual    father.      We    observe 


we  endure  ;  being  de-  is 
famed,  we  intreat :  we 
are  made  as  the  2  tilth  of 
the  world,  the  offscour- 
ing  of  all  things,  even 
until  now. 

I  write  not  these  things  14 
to  shame  you,  but  to  ad- 
monish you  as  my  beloved 
children.     For  though  ye  15 
should  have  ten  thousand 
tutors  in  Christ,  yet  haoe 
ye  not  many  fathers  :  for 
in  Christ  Jesus   I  begat 
you  through  the  gospel. 
I  beseech  you  therefore,  16 
be  ye  imitators    of    me. 
For  this  cause  have  I  sent  17 
unto  you  Timothy,  who  is 
my  beloved  and  faithful 
child  in   the   Lord,    who 
shall  put  you  in  remem- 
brance of  my  ways  which 
be    in   Christ,   even  as  I 

2  Or,  refuse 


that  the  apostle  does  not  rest  his 
claim  to  be  heard  on  his  holding 
over  them  any  official  supremacy. 
— Be  ye  imitators  of  me  ;  that  is, 
in  attending  to  and  obeying 
these  instructions. 

17.  Timothy.  The  first  account 
of  Timothy  is  given  in  Acts 
16 :  1-3.  He  had  been  at  Corinth 
with  Paul  on  his  first  visit  there. 
(18:  5.)  When  this  letter  was 
written,  he  was  at  Ephesus  with 
Paul,  as  appears  from  the  account 
in  Acts  19:  21,  22,  whence  it  is 
stated  that  Paul  sent  him  forward 
to  Macedonia,  with  directions, 
probably,  as  is  here  implied,  to 
go  on  to  Corinth.  Still,  as  ap- 
pears from  auother  expression  in 
this  Epistle,  (16:  10,)  it  was  not 
quite  certain  that  he  would  reach 
Corinth. 


592 


I.  CORINTHIANS. 


4.  17— 


teach  every wliere  in  every 
18  church.  Now  some  are 
puffed  up,  as  though  I 
were  not  coming  to  you. 
19 But  I  will  come  to  you 
shortly,  if  the  Lord  will  ; 
and  I  will  know,  not  the 
word  of  them  which  are 
puffed  up,  but  the  power. 

20  For  the  kingdom  of  God 
is   not   in   word,    but    in 

21  power.  What  will  ye  ? 
shall  I  come  unto  you 
with  a  rod,  or  in  love  and 
a  spirit  of  meekness  I 

5  It  is  actually  reported 
that  there  is  fornication 
among  you,  and  such  for- 
nication as  is  not  even 
among  the  Gentiles,  that 
one  of  you  hath  his  fa- 

1  Or,  are  ye  puffed  up  ? 

2  Or,  did  ye  not  rather  mourn.,  .you  ? 


18.  Puffed  up;  with  pride  and 
self-importance,  assuming  an 
undue  influence  and  authority. 

20.  In  word;  in  professions 
and  pretences.  The  sense  is, 
that  the  religion  of  Christ  is  not 
to  be  established  by  empty 
boastings,  but  by  that  spiritual 
power  which  God  alone  confers. 

21.  With  a  rod;  with  severe 
reproof. 

CHAPTER  V. 
1.  That  there  is  fornication  ; 
that  is,  a  case  of  fornication. — 
His  father's  wife;  his  step- 
mother. Such  a  marriage  was 
universally  considered,  even 
among  the  heathen  nations,  as 
criminal. 

4.  And  my  spirit ;  I  being  with 
you  in  spirit,  exercising  the 
power  with  which  Christ  has 
invested  me. 

5.  To  deliver  such  a  one  unto 
Satan  for  the  destruction  of  the 


ther's  wife.  And 'ye  ares 
puffed  up,  and  2did  not 
rather  mourn,  that  he  that 
had  done  this  deed  might 
be  taken  away  from 
among  you.  For  I  verily,  3 
being  absent  in  body  but 
present  in  spirit,  have  al- 
ready, as  though  I  were 
present,  judged  him  that 
hath  so  wrought  this 
thing,  in  the  name  of  our  4 
Lord  Jesus,  ye  being 
gathered  together,  and 
my  spirit,  with  the  power 
of  our  Lord  Jesus,  to  de-  5 
liver  such  a  one  unto  Sa- 
tan for  the  destruction  of 
the  flesh,  that  the  spirit 
may  be  saved  in  the  day 
of  the  Lord  3Jesus.  Your  6 

3    Some    ancient    authorities  omit  Je- 


flesh.  Some  suppose  that  this 
expression  refers  to  a  miraculous 
power  with  which  the  apostles 
were  invested,  and  which  Paul 
here  intended  to  authorize  the 
Coriuthian  church  to  employ, 
for  the  punishment  of  this  crim- 
inal, by  subjecting  him  to  bodily 
disease  and  suffering,  through 
the  agency  of  Satan,  in  judgment 
for  his  sin.  Others  suppose  that 
the  phrase  delivering  him  to 
Satan  is  a  figurative  expression, 
meaning  his  excommunication 
from  the  church,  which  would 
be  removing  him  from  the  king- 
dom of  Christ,  into  the  visible 
kingdom  of  Satan;  and  that  by 
the  destruction  of  the  flesh,  is 
meant  the  subduing  and  eradi- 
cating of  those  fleshly  lusts, 
which  had  caused  him  to  sin. 

0.  Tour  glorying;  your  self- 
complacency,  and  satisfaction 
with  your  condition,  while  such 


—5.  11. 


I  CORINTHIANS. 


693 


glorying  is  not  good. 
Know  ye  not  that  a  little 
leaven       leaveneth       the 

7  whole  lump  %  Purge  out 
the  old  leaven,  that  ye 
may  be  a  new  lump,  even 
as  ye  are  unleavened. 
For  our  passover  also 
hath  been  sacrificed,  even 

8  Christ :  wherefore  let  us 
'keep  the  feast,  not  with 
old  leaven,  neither  with 
the  leaven  of  malice  and 
wickedness,  but  with  the 
unleavened  bread  of  sin- 
cerity and  truth. 

1  Gr.  keep  festival. 

2  Or,  not  at  all  meaning  the  fornica- 

a  sin  remains  unpunished. — 
Leaven.  The  Jews,  in  keeping 
the  passover,  were  required  to 
use  only  unleavened  bread,  the 
better  to  commemorate  the  haste 
and  confusion  in  which  they 
left  Egypt,  and  which  prevented 
the  preparation  of  bread  in  the 
usual  manner.  From  the  very 
nature  of  leaven,  tending,  as  it 
does,  so  strongly  to  disseminate 
itself,  it  was  necessary  to  avoid 
admitting  the  smallest  quantity 
into  the  mixture  from  which  the 
bread  was  to  be  prepared. 
Hence  leaven,  as  a  prohibited 
thing  which  had  a  powerful  ten- 
dency to  spread  from  small 
beginnings  until  it  pervaded  the 
whole  mass,  became  an  apt  em- 
blem of  sin,  and  is  often  so 
made  use  of  by  many  of  the 
sacred  writers. 

7.  As  ye  are  unleavened ;  re- 
quired to  be  unleavened,  that  is, 
pure. — Our  passover  even  .  .  . 
Christ.  It  was  only  at  the  time 
of  the  passover  that  the  Jews 
were  required  to  abstain  from 
the  use  of  leaven.  The  sacrifice 
of  Christ  is  therefore  represented 


I  wrote  unto  you  in  my  9 
epistle  to  have  no  com- 
pany with  fornicators  ; 
2not  altogether  with  theio 
fornicators  of  this  world, 
or  with  the  covetous  and 
extortioners,  or  with  idol- 
aters ;  for  then  must  ye 
needs  go  out  of  the  world: 
but  3now  I  write  unto  you  11 
not  to  keep  company,  if 
any  man  that  is  named  a 
brother  be  a  fornicator,  or 
covetous,  or  an  idolater, 
or  a  re  viler,  or  a  drunk- 
ard,   or  an    extortioner; 

tors  &c. 
3  Or,  as  it  is,  I  wrote 


as  a  passover,  to   complete  the 
figure. 

9.  In  my  epistle;  apparently 
referring  to  some  former  Epistle, 
now  lost. 

10.  Not  altogether,  &c.  The 
sense  is,  that  he  did  not  mean  to 
cut  them  off  from  all  comrnuni- 

j  cation  with  vicious  men,  who 
were  of  this  world,  — that  is,  who 
were  not  of  the  church, — and 
whose  vices,  of  course,  did  not 
compromise  the  purity  and  char- 
acter of  the  church ;  but  only,  as 
is  explained  in  the  next  verse, 
from  every  such  one,  who  is 
called  a  brother;  that  is,  who, 
being  joined  with  them  in  name, 
would  bring  upon  them  the  re- 
proach of  his  sins.  Thus  it 
seems  that  special  precautions 
are  necessary  to  avoid  counte- 
nancing the  sins  of  those  who 
make  pretensions  to  piety. 

11.  No,  not  to  eat.  By  thus 
refusing  all  intercourse  with 
him,  they  were  to  show  the 
world  that  they  utterly  dis- 
avowed and  reprobated  his 
doings.  In  those  times,  there  was 
no  other  mode  by  which  so  dis- 


594 


I.  CORINTIIIAXS. 


5.  11— 


with  such  a  one  no,  not 

12 to  eat.  For  what  have  I 
to  do  with  judging  them 
that  are  without  ?  Do  not 
ye  judge    them   that  are 

13  within,  whereas  them  that 
are  without  God  judgeth  ? 
Put  away  the  wicked  man 
from  among  yourselves. 

6  m  Dare  any  of  you,  hav- 
ing a  matter  against  '  his 
neighbour,  go  to  law  be- 
fore the  unrighteous,  and 

2  not  before  the  saints  ?  Or 
know  ye  not  that  the 
saints  shall  judge  the 
world?  and  if  the  world 
is  judged  by  you,  are  ye 
unworthy2  to    judge   the 

1  Gr.  the  other. 

2  Gr.  of  the  (smallest  tribunals. 


tinct  and  effectual    a  disavowal 
could  be  made. 

12.  Without;  without  the 
church. 

13.  The  wicked  man ;  viz.,  the 
person  of  whom  be  had  been 
speaking  in  the  former  part  of 
the  chapter.  What  is  said  in  2 
Cor.  2:  5-10  is  generally  consid- 
ered as  referring  to  this  case; 
and,  if  so,  it  shows  that  the 
discipline  here  enjoiued  was 
successful  in  bringing  the  sinner 
to  repentance  and  reformation. 

CHAPTER  "VI. 

1.  The  unrighteous ;  heathen 
tribunals.  —  The  saints;  Christian 
tribunals. 

2.  Shall  judge  the  world.  There 
are  various  allusions  in  the  sa- 
cred writings  founded  upon  the 
idea  that,  when  Christ  should 
appear  upon  the  earth  to  estab- 
lish his  final  kingdom,  his  peo- 
ple should  be  elevated  to  sta- 
tions of  trust  and  responsibility, 
And  associated  with  him  in  the 
administration  nf  his  govern- 
ment,    (Comp.  Matt.  19;  28.     2 


smallest  matters  \     Know  % 
ye  not  that  we  shall  judge 
angels?  how  much  more, 
things  that  pertain  to  this 
life  \    If  then  ye  have  '  to  4 
judge  things  pertaining  to 
this  life,  4  do  ye  set  them 
to  judge   who   are  of   no 
account  in  the  church  ?    Is 
say  this  to  move  you  to 
shame.      Is    it    so,    that 
there    cannot    be  found 
among  you  one  wise  man, 
who  shall  be  able  to  de- 
cide between  his  brethren, 
but  brother  goeth  to  law 6 
with    brother,    and    that 
before  unbelievers  \   Nay,  7 
already  it   is   altogether, 

3  Gr.  tribunals  pertaining  to. 

4  Or,  set  them.  ..church. 


Tim.  2:  12.     Rev.  3:  21.) 

3.  That  we  shall  judge  angels  /. 
a  still  stronger  expression  than 
the  preceding,  in  regard  to  the 
future  advancement  of  the  faith- 
ful servants  of  Christ. 

4.  Set  them  to  judge  who  are  of 
no  account.  The  meaning  may- 
be, as  represented  in  the  Old 
Version,  au  ironical  exhortation 
to  appoint  as  judges  those  least 
esteemed  in  the  church  ;  or  it  may 
be,  as  represented  in  the  New 
Version,  an  inquiry  why  the 
Corinthians  set  them  to  judge 
who  are  of  no  account  in  the 
church;  i.  e.,  the  heathen,  by 
referring  to  them  the  questions 
at  issue  for  determination.  The 
context  seems  to  indicate  this 
meaning  as  the  more  probable 
one. 

7.  The  meaning  is  that  tho 
having  of  a  mere  law  suit  is  an 
evidence  of  defect.  It  would 
be  better  to  suffer  wrong,  rather 
than  to  have  any  controversy. 
If.  however,  they  must  have  con- 
troversies,  let  them  be   settled 


-6.  17. 


L  CORINTHIANS. 


595 


1  a  defect  in  -you,  that  ye 
have  lawsuits  one  with 
another.  Why  not  rather 
take  wrong?  why  not 
rather      be      defrauded  ? 

8  Nay,  bat  ye  yourselves 
do  wrong,  and  defraud, 
and  that   your  brethren. 

9  Or  know  ye  not  that  the 
unrighteous  shall  not  in- 
herit the  kingdom  of  God  % 
Be  not  deceived  :  neither 
fornicators,  nor  idolaters, 
nor  adulterers,  nor  effem- 
inate,    nor      abusers     of 

10 themselves  with  men,  nor 
thieves,  nor  covetous,  nor 
drunkards,  nor  revilers, 
nor  extortioners,  shall  in- 
herit the  kingdom  of  God. 

11  And  such  were  some  of 
you  :  but  ye  2were 
washed,  but  ye  were  sanc- 
tified, but  ye  were  justi- 
fied in  the  name  of  the 
Lord  Jesus  Christ,  and  in 
the  Spirit  of  our  God. 

1  Or,  a  loss  to  you 

by  amicable  arbitration  before 
some  brethren  iu  the  church. 
This  is  wise  and  practical  coun- 
sel for  the  settlement  of  differ- 
ences in  the  churches  of  our  own 
time. 

12,  13.  These  verses  are 
somewhat  obscure.  The  obscu- 
rity, however,  is  partially  cleared 
tip  if  we  consider  the  lack  of 
clear  moral  discrimination  at  the 
time  when  Paul  wrote.  He  had 
maintained  that  it  was  the  right 
and  liberty  of  the  Christian  to 
decide  for  himself  all  moral 
questions,  and  that  there  was  no 
harm  in  eating  meat  which  had 
been  offered  to  idols.  He  con- 
ceives  an  objector  citing  these 


All  things  are  lawful  12 
for  me  ;  but  not  all  things 
are  expedient.  All  things 
are  lawful  for  me  ;  but  I 
will  not  be  brought  under 
the  power  of  any.  Meats  13 
for  the  belly,  and  the 
belly  for  meats  :  but  God 
shall  bring  to  nought  both 
it  and  them.  But  the  body 
is  not  for  fornication, 
but  for  the  Lord  ;  and  the 
Lord  for  the  body;  and  14 
God  both  raised  the  Lord, 
and  will  raise  up  us 
through  his  power.  Know  15 
ye  not  that  your  bodies 
are  members  of  Christ? 
shall  I  then  take  away 
the  members  of  Christ, 
and  make  them  members 
of  a  harlot  ?  God  forbid. 
Or  know  ye  not  that  he  16 
that  is  joined  to  a  harlot 
is  one  body?  for,  The 
twain,  saith  he,  shall  be- 
come one  iiesh.     But  he  17 

2  Gr.  icashed  yourselves. 


positions  against  him  now,  and 
maintaining  that,  upon  the  same 
principle,  the  wicked  person 
might  decide  to  marry  his  fa- 
ther's widow.  Paul  replies  to 
this  objector,  in  these  verses. 
God,  he  says,  made  meats  for 
the  belly  and  the  belly  for  meats; 
but  he  did  not  form  the  body  to 
be  given  up  to  the  dominion  of 
its  propensities  and  passions, 
but  to  be  consecrated  to  the 
service  of  the  Lord  Jesus 
Christ. 

16.  The  twain,  saith  he,  &c. 
This  was  originally  spoken  of 
the  union  between  the  husband 
and  wife,  (Gen.  2:24,)  but  is 
here  applied  to  a  different  case. 


596 


I.  CORINTHIANS. 


6.   18- 


that  is  joined  unto  the 
18 Lord  is  one  spirit.  Flee 
fornication.  Every  sin 
that  a  man  doeth  is  with- 
out the  body;  but  he  that 
committeth  fornication 
sinneth   against   his  own 

19  body.  Or  know  ye  not 
that  your  body  is  a  '  tem- 
ple of  the  'Holy  Ghost 
which  is  in  you,  which  ye 
have  from  Gfod  ?  and   ye 

20  are  not  your  own  ;  for  ye 
were  bought  with  a  price : 
glorify  God  therefore  in 
your  body. 

7  Now  concerning  the 
things  whereof  ye  wrote : 
It  is  good  for  a  man  not 

2  to  touch  a  woman.  But, 
because  of  fornications, 
let   each    man    have    his 

1  Or,  sanctuary 


18.  Is  without  the  body  ;  is  not 
&  sin  directly  against  his  own 
body. 

20.  The  Old  Version  added 
and  in  their  spirits  which  are 
GodJs,  but  these  words  are  want- 
ing in  the  best  manuscripts,  .and 
were  probably  inserted  by  some 
copyist  in  order  to  make  the 
exhortation  more  complete. 

CHAPTER  VII. 
1.  The  apostle  now  proceeds 
to  consider  the  subjects  on  which 
the  Corinthian  church  had  asked 
his  instructions  in  their  letter  to 
him.  The  first  is  the  question 
of  marriage.  In  very  early  times, 
a  disposition  manifested  itself 
in  the  church  to  make  a  virtue 
of  celibacy. — It  is  good;  it  is  in 
itself  very  well.  This  seems  to 
have  been  said  in  concession  to 
those  who   argued  for   celibacy, 


own  wife,  and  let  each 
woman  have  her  own 
husband.  Let  the  hus-  3 
band  render  unto  the  wife 
her  due  :  and  likewise  also 
the  wife  unto  the  husband. 
The  wife  hath  not  power  4 
over  her  own  body,  but 
the  husband:  and  likewise 
also  the  husband  hath 
not  power  over  his  own 
body,  but  the  wife. 
Defraud  ye  not  one  the  5 
other,  except  it  be  by 
consent  for  a  season,  that 
ye  may  give  yourselves 
unto  prayer,  and  may  be 
together  again,  that  Satan 
tempt  you  not  because  of 
your  incontinency.  But  6 
this  I  say  by  way  of 
permission,    not   of   com- 

2  Or,  Holy  Spirit 


as  in  what  follows  he  enjoins  or 
at  least  recommends  the  married 
state  on  all.    (v.  2.) 

3.  The  meaning  of  the  passage 
is,  that  they  are  not  to  nullify 
the  marriage  tie  by  living  in 
separation. 

5.  Defraud  ye  not,  &c.  ;  that 
is,  in  respect  to  the  obligations 
of  the  marriage  state.  —  Of  your 
incontinency;  to  your  incon- 
tinency, that  is,  to  lead  you  into 
sin. 

6.  By  permission,  not  of  com- 
mandment;  that  is,  he  does  not 
absolutely  require  marriage  in  all 
cases.  Those  who  desired  to 
marry  were  at  perfect  liberty  to 
do  so ;  they  were  not  to  be  for- 
bidden. The  antithesis  is  in  v. 
10,  where  he  says  that,  if  any 
were  already  married,  they  wefe 
absolutely  required  to  continue 
in  that  state. 


7.  15. 


I.  CORINTHIANS. 


597 


7  mandment.  '  Yet  I  would 
that  all  men  were  even  as 
I  myself.  Howbeit  each 
man  hath  his  own  gift 
from  God,  one  after  this 
manner,  and  another  after 
that. 

8  Bat  I  say  to  the  un- 
married and  to  widows, 
It  is  good  for  them  if  they 

9  abide  even  as  I.  But  if 
they  have  not  continency, 
let  them  marry :  for  it  is 
better  to  marry  than   to 

10 burn.  But  unto  the 
married  I  give  charge, 
yea  not  I,  but  the  Lord, 
That  the  wife  depart  not 

11  from  her  husband  (but 
and  if  she  depart,  let  her 
remain  unmarried,  or  el-e 
be     reconciled     to     her 

1  Many  ancient  authorities  read  For. 


7.  Even  as  1  myself ;  that  is, 
single.  (See  1  Cor.  9:5.)  The 
preference  which  Paul  seems  to 
express  here  for  a  single  life, 
in  the  cases  of  those  for  whom 
such  a  life  was  safe,  has  been 
made  by  the  Roman  Catholic 
church  the  ostensible  foundation 
of  the  rule  by  which  they  enjoin 
celibacy  in  the  clergy.  History, 
however,  shows  that  the  real 
ground  on  which  that  practice  is 
sustained,  is  that,  by  such  a 
system,  a  body  of  men  is  per- 
petuated in  the  various  countries 
over  which  that  church  extends, 
who,  being  bound  to  the  social 
community  by  few  ties,  are  the 
more  effective  and  subservient 
as  instruments  of  ecclesiastical 
power.  Unmarried  priests  are 
like  unmarried  soldiers,  which 
every  military  commander  pre- 
fer?. 


husband);  and  that  the 
husband  leave  not  his 
wife.  But  to  the  rest  say  12 
I,  not  the  Lord :  If  any 
brother  hath  an  unbeliev- 
ing wife,  and  she  is 
content  to  dwell  with  him, 
let  him  not  leave  her. 
And  the  woman  which  13 
hath  an  unbelieving  hus- 
band, and  he  is  content 
to  dwell  with  her,  let  her 
not  leave  her  husband. 
For  the  unbelieving  14 
husband  is  sanctified  in 
the  wife,  and  the  un- 
believing wife  is  sanctified 
in  the  brother  :  else  were 
your  children  unclean ; 
but  now  are  they  holy. 
Yet  if  the  unbelieving  15 
departeth,  let  him  depart : 


12.  An  unbelieving  icife;  who 
is  not  a  Christian. 

14.  In  the  brother ;  this  is  one 
of  those  cases  where  the  New 
Version,  by  rendering  literally 
the  Greek,  impairs  its  real  mean- 
ing. The  Greek  is  literally  as 
rendered  here,  but  the  meaning 
of  the  phrase  in  the  brother  is 
undoubtedly  in  her  Christian 
husband.  In  chap.  9:  5,  the 
revisers  have  given  themselves 
greater  liberty,  and  have  freely 
rendered  the  phrase  "  a  wife  a 
sister"  by  the  paraphrase  "a 
wife  that  is  a  believer." — Now 
are  they  holy ;  that  is,  the  chil- 
dren of  the  church  are  holy, 
being  brought  within  its  pale  by 
being  of  Christian  parentage  on 
either  side. 

15.  Is  not  tinder  bondage.  The 
meaning  seems  to  be  that  the 
Christian  is  not  bound  in  such 


598 


I.  CORINTHIANS. 


7.15- 


the  brother  or  the  sister 
is  not  under  bondage  in 
such  cases  :  but  God  hath 

16 called  'us  in  peace.  For 
how  knowest  thou,  0  wife, 
whether  thou  shalt  save 
thy  husband  %  or  how 
knowest  thou,  O  husband, 
whether  thou  shalt  save 

17 thy  wife?  Only,  as  the 
Lord  hath  distributed  to 
each  man,  as  God  hath 
called  each,  so  let  him 
walk.    And  so  ordain  I  in 

18  all  the  churches.  Was 
any  man  called  being 
circumcised?  let  him  not 
become  uncircu  incised. 
Hath  any  been  called  in 
uncircumcision?   let  him 

19  not  be  circumcised.  Cir- 
cumcision is  nothing,  and 
uncircumcision  is  no- 
thing ;  but  the  keeping 
of  the  commandments  of 

20  God.    Let  each  man  abide 

1  Many  ancient  authorities  read  you. 


cases,  that  is,  in  those  mentioned 
above,  (v.  12—14,)  to  sunder  the 
domestic  tie,  but  may  live  in 
peace  with  au  unbelieving  part- 
ner. 

17.  Hath  distributed  to  each 
man  ;  hath  given  him  his  lot. 

18.  Let  him  not  become  uncir- 
cvrnrined;  let  him  remain  a  Jew. 
It  was  a  great  question  in  the 
early  church  whether  a  Gentile 
convert  must  embrace  Judaism 
as  well  as  Christianity.  A 
council  was  held  at  Jerusalem  on 
this  question,  as  described  in 
Acts  15. 

21.  Care  not  for  it;  be  not 
unhappy  and  depressed  on  ac- 
count of  it,  that  is,  on  account 
of  your  condition  of  bondage. — 


in  that  calling  wherein  he 
was   called.     Wast   thou 21 
called    being    a    bond- 
servant?  care  not  for  it : 
3  but  if  thou  canst  become 
free,  use  it  rather.     For  22 
he  that  was  called  in  the 
Lord,    being    a   bond- 
servant,    is    the     Lord's 
freedman :     likewise     he 
that    was    called,     being 
free,     is    Christ's    bond- 
servant.   Ye  were  bought  23 
with  a  price  ;  become  not 
bondservants     of     men. 
Brethren,    let  each   man,  24 
wherein    he    was   called, 
therein  abide  with  God. 

Now  concerning  vir-  25 
gins  I  have  no  command- 
ment of  the  Lord  :  but  I 
give  my  judgement,  as 
one  that  hath  obtained 
mercy  of  the  Lord  to  be 
faithful.  I  think  there- 26 
fore  that  this  is  good  by 

2  Or,  nay,  even  if 


Use  it  rather ;  seek  it,  prefer  it. 
Freedom  is  better  if  you  have 
opportunity  to  acquire  it. 

23.  'Become  not  bondservants  of 
men  ;  a  general  caution  address- 
ed to  all,  against  too  great  sub- 
serviency to  human  authority, 
suggested  by  the  subject  which 
the  apostle  had  been  discussing. 

2'!.  The  present  distress;  time 
of  distress,  that  is.  of  impending 
pel  Mention  and  calamity.  This 
expression  indicates  that  the  in- 
clination of  the  apostle's  mind 
towards  a  preference  for  celi- 
bacy, manifest  in  this  chapter, 
had  reference  to  the  circum- 
stances of  danger  and  persecu- 
tion peculiar  to  those  timen.— < 
So  to  be  ;  to  be  single. 


-7.  30 


I.  CORINTHIANS. 


590 


reason  of  the  present  dis- 
tress, namely,  that  it  is 
good  for  a  man  'to  be  as 

27  he  is.  Art  thou  bound 
unto  a  wife  %  seek  not  to 
be  loosed.  Art  thou 
loosed  from  a  wife  ?  seek 

28 not  a  wife.     But  and  if 

>  thou  marry,  thou  hast 
not  sinned  ;  and  if  a  vir- 
gin marry,  she  hath  not 
sinned.  Yet  such  shall 
have    tribulation    in   the 

.  flesh  :  and  I  would  spare 

29  you.  But  this  I  say, 
brethren,  the  time  "is 
shortened,  that  hence- 
forth both  those  that 
have  wives  may  be  as 
though   they  had  none  ; 

30  and  those  that  weep,  as 
though  they  wept  not ; 
and  those  that  rejoice,  as 
though  they  rejoiced  not ; 
and  those  that  buy,  as 
though     they    possessed 

31  not;  and  those  that  use 
the  world,  as  not  'abusing 
it :  for  the  fashion  of  this 


1  Gr.  so  to  be. 

2  Or,  is  shortened  henceforth,  that  both 
those  &c. 

3  Or,  using  it  to  the  full 

4  Or,  wife,   and  is  divided.    So  also 
the  wife  and  the  virgin  ;  she  that  is  no- 


28.  Shall  have  tribulation. 
Marriage  would  obviously  in- 
crease the  distress  and  suffering 
in  a  time  of  persecution. — I 
would  spare  you;  I  wish  to  save 
you  as  far  as  possible  from  the 
sufferings  to  which  you  will  be 
exposed, 

32.  Free  from  cares  ;  free  from 
the  anxious  cares  which,  in  such 
times  as  those,  must  attend  the 
charge  of  a  family. 


world  passeth  away.  But  32 
I  would  have  you  to  be 
free  from  cares.  He  that 
is  unmarried  is  careful 
for  the  things  of  the 
Lord,  how  he  may  please 
the  Lord  :  but  he  that  is 33 
married  is  careful  for  the 
things  of  the  world,  how 
he  may  please  his  4wife. 
And  there  is  a  difference  34 
also  between  the  wife  and 
the  virgin.  She  that  is 
unmarried  is  careful  for 
the  things  of  the  Lord, 
that  she  may  be  holy  both 
in  body  and  in  spirit : 
but  she  that  is  married  is 
careful  for  the  things  of 
the  world,  how  she  may 
please  her  husband.  And  35 
this  I  say  for  your  own 
profit ;  not  that  I  may 
cast  a  5  snare  upon  you, 
but  for  that  which  is 
seemly,  and  that  ye  may 
attend  upon  the  Lord 
without  distraction.  But  36 
if  any  man  thinketh  that 


married  is  cartful  &c.     Many  ancient 
authorities  read    wife,   and   is  divided. 
So  also  the  woman  that  is  unmarried  and 
■  in  is  careful  d-c. 
5  Or,  constraint    Gr.  noose. 


35.  Not  that  I  may  cast  a  snare 
upon  you  ;  expose  you  to  tempta- 
tion by  constraining  you  to  live 
unmarried. 

86.  That  he  lehaveth  himself 
unseemly  toicard  his  virgin  daugh- 
ter ;  that  is,  that  he  wrongs  her 
by  putting  a  constraint  upon  her 
inclinations  to  enter  into  the 
marriage  state.  The  general 
sense  of  the  passage  (36-38j  is, 
that    if     the     father    find    the 


600 


I.  COUIXTHIAXS. 


7.  36— 


he  behave th  himself  un- 
seemly toward  his  'virgin 
daur/hter,  if  she  be  past 
the  flower  of  her  age,  and 
if  need  so  require  th,  let 
him  do  what  he  will ;  he 
sinneth    not  ;     let    them 

3?  marry.  But  he  that 
standeth  stedfast  in  his 
heart,  having  no  neces- 
sity, bat  hath  power  as 
touching  his  own  will, 
and  hath  determined  this 
in  his  own  heart,  to  keep 
his  own  'virgin  daughter, 

38  shall   do  well.      So  then 


both  he 


that  giveth  his 


1  Or.  virgin    (omitting  daughter) 


affections  of  a  daughter  so  fixed, 
that  to  prohibit  her  marriage 
would  be  an  injury  to  her,  it  is 
proper  to  allow  the  marriage  to 
take  place;  though  it  would  be 
better  for  her,  in  such  a  time  of 
persecution  and  trial,  if  she 
would  consent  to  remain  single. 
39.  Only  in  the  Lord ;  only  to 
one  who  is  a  Christian.  The 
Christian  widow  was  not  to 
marry  a  heathen  idolater.  It 
has  sometimes  been  maintained 
that  this  direction  forbids  a 
Christian  female,  at  the  present 
day,  to  marry  any  one  not  truly 
pious;  but  this  is  a  very  wide 
extension  of  its  meaning.  As, 
in  all  Christian  lands,  and  among 
all  forms  of  communion,  the 
young  females  who  give  evidence 
of  sincere  piety  far  outnumber 
those  of  the  other  sex,  and  that 
from  the  influence  of  causes  per- 
manent and  universal,  the  doc- 
trine that  they  must  not  marry 
beyond  the  limit  above  pre- 
scribed, necessarily  consigns  a 
very  large  proportion  of  the 
females  of  the  church,  probably 


own  'virgin  daughter  in 
marriage  doeth  well ;  and 
he  that  giveth  her  not  in 
marriage  shall  do  better. 
A  wife  is  bound  for  so  89 
long  time  as  her  husband 
liveth  ;  bat  if  the  hus- 
band be  2  dead,  she  is  free 
to  be  married  to  whom 
she  will  ;  only  in  the 
Lord.  But  she  is  happier  40 
if  she  abide  as  she  is, 
after  my  judgement :  and 
I  think  that  I  also  have 
the  Spirit  of  God. 

Now  concerning  things  8 
sacrificed   to    idols :     we 

2  Gr.  fallen  asleep. 


more  than  half,  to  celibacy. 
And  as  the  human  race  is 
equally  divided  between  the 
sexes,  the  celibacy  of  any  num- 
ber of  Christian  females  must 
necessarily  occasion  the  celibacy 
of  an  equal  number  of  the  other 
sex.  It  is  easy  to  see,  therefore, 
that  such  a  rule,  besides  not 
being  here  enjoined,  would 
greatly  impede  the  extension 
and  establishment  of  Christianity 
in  the  world.  In  fact,  one  of  the 
most  powerful  means  of  its  ex- 
tension is  the  influence  of  a 
pious  mother  upon  her  children, 
in  cases  where  her  efforts  are  not 
aided  by  the  cooperation  of  the 
father. 

40.  If she  abide  as  she  is  ;  abide 
unmarried. 

CHAPTER  VIII. 

1.  The  apostle  here  proceeds 
to  consider  another  of  the  sub- 
jects which  the  Corinthian 
Christians  had  brought  to  his 
notice  in  their  letter  to  him. 
Among  the  heathen  nations  in 
those  days,  animals  were  offered 
in  sacrifice  to  idols,    and  then, 


I.  CORINTHIANS. 


601 


know  that  we  all  have 
knowledge.  Knowledge 
puifeth  up,  but  love  'edi- 

2  fieth.  If  any  man  think- 
eth  that  he  knoweth  any 
thing,  he  knoweth  not 
yet  as  he  ought  to  know  ; 

3  but  if  any  man  loveth 
God,  the  same  is  known 

4  of  him.  Concerning  there- 
fore the  eating  of  things 
sacrificed  to  idols;  we 
know  that  no  idol  is  any- 
thing in  the  world,  and 

1  Gr.  buUdeth  up. 


after  some  part  of  the  flesh  had 
been  consumed  by  fire,  the  re- 
mainder was  restored  to  the 
owner  for  use  as  food,  and  sent 
to  the  markets  for  sale ;  or  feasts 
in  honor  of  the  false  deity  were 
prepared  from  it,  in  or  near  the 
temple.  Now,  many  of  the  Jews 
supposed  that  if  they  ate  food 
which  had  been  thus  offered  to 
idols,  even  ignorantly,  they  were 
partakers  of  the  sin  of  idolatry. 
This  was  an  excessive  and  un- 
necessary scrupulousness;  for 
one  is  not  responsible  for  any 
accidental  connection  he  may 
have,  in  such  a  case,  with  any 
wicked  system  or  practice,  un- 
less his  acts  exert  a  direct  and 
appreciable  influence  in  encour- 
aging or  sustaining  it.  Hence 
the  direction  given  in  1  Cor.  10: 
25.  On  the  other  hand,  the 
Gentile  converts  sometimes  went 
to  the  other  extreme,  and  be- 
cause they  knew,  as  they  ex- 
pressed it,  that  an  idol  was 
nothing,  they  seem  to  have  often 
done  what  greatly  offended  the 
consciences  of  their  Jewish 
brethren.  Hence  such  directions 
as  8:  9-13  and  10:  28.  This 
subject  was  often  the  occasion  of 
discussion  and  difficulty  in  the 


that  there  is  no  God  but 
one.      For  though   there  5 
be  that  are  called  gods, 
whether  in  heaven  or  on 
earth ;  as  there  are  gods 
many,  and  lords   many  ; 
yet  to  us  there  is  one  God,  G 
the  Father,  of  whom  are 
all   things,  and  we    unto 
him  ;  and  one  Lord,  Jesus 
Christ,  through  whom  are 
all  things,  and  we  through 
him.     Howbeit  in  all  men  7 
there  is  not  that  know- 


early  church,  (Acts  15  :  20. 
Rom.  14:)  and  it  is  always  set- 
tled on  this  admirable  principle, 
viz.,  that  very  little  intrinsic 
importance  is  to  be  attached  to 
such  outward  and  ceremonial 
transactions,  but  that  still  every 
one  is  to  regulate  his  conduct, 
in  respect  to  them,  so  as  care- 
fully to  guard  against  doing  any 
violence  to  the  feelings,  or  even 
to  the  prejudices,  of  a  Christian 
brother. — Have  knowledge;  think 
we  have  knowledge,  as  is  shown 
to  be  the  meaning  by  what  fol- 
lows.— Knowledge  puffeth  up; 
vain  confidence  in  our  opinions 
does  so. 

3.  Is  known  of  him;  is  made 
to  know,  that  is,  is  taught  by 
him. 

5.  Gods  many,  and  lords  many; 
that  is,  in  the  mythology  of  the 
heathen  nations. 

6.  Through  whom;  by  whose 
agency.  As  the  great  Mediator, 
Jesus  Christ,  is  here,  as  else- 
where, represented  as  the  vice- 
gerent of  Gocl,  sitting  at  his 
right  hand,  and  administering 
his  moral  and  providential  go- 
vernment. 

7.  That  knowledge.  Here  the 
word    knowledge   is   used    in  it§ 


002 


I.  CORINTHIANS. 


8.  % 


ledge :  but  some,  being 
used  until  now  to  the  idol, 
eat  aso/"a  thing  sacrificed 
to  an  idol  ;  and  their  con- 
science being  weak  is  de- 

8  filed.  But  meat  will  not 
commend  us  to  God : 
neither,  if  we  eat  not,  'are 
we  the  worse ;  nor,  if  we 
eat,   2are    we   the   better. 

9  But  take  heed  lest  by  any 
means  this  'liberty  of 
yours  become  a  stum- 
blingblock    to  the  weak. 

10  For  if  a  man  see  thee 
which  hast  knowledge 
sitting  at  meat  in  an  idol' s 
temple,  will  not  his  con- 
science, if  he  is  weak,  4be 
emboldened  to  eat  things 

11  sacrificed  to  idols?  For 
'through  thy  knowledge 
he  that  is  weak  perisheth, 
the     brother    for    whose 

1  Gr.  do  we  lack. 

2  Gr.  do  we  abound. 

3  Or,  power 


ordinary  sense,  and  not  as  in  the 
first  verse. — Being  used  until  now 
to  the  idol ;  the  meaning  is 
clearer  than  in  the  Old  Version. 
Some  being  accustomed  to  idol- 
atry, and  being,  therefore,  trou- 
bled by  the  fact  that  meat  had 
been  offered  to  an  idol,  offend 
their  own  consciences  in  eating 
it. 

10.  Which  hast  knowledge; 
whose  mind  is  enlightened  in 
regard  to  the  moral  indifference 
of  the  act. — Be  emboldened  to  eat, 
&c. ;  and  thus  led  to  sin  by  doing 
what  he  supposes  to  be  wrong. 

11-13.  While  the  translation 
here  makes  no  real  change  in  the 
meaning,  it  brings  out  the  mean- 
ing much  more  clearly  than  did 
the  Old  Version,  because  it  rep- 


sake  Christ  died.  And  12 
thus,  sinning  against  the 
brethren,  and  wounding 
their  conscience  when  it 
is  weak,  ye  sin  against 
Christ.  Wherefore,  if  18 
meat  maketh  my  brother 
to  stumble,  I  will  eat  no 
flesh  for  evermore,  that  I 
make  not  my  brother  to 
stumble. 

Am  I  not  free  1    am  I  9 
not    an   apostle?  have    I 
not  seen  Jesus  our  Lord  ? 
are  not  ye  my  work  in  the 
Lord  ?     If  to  others  I  am  2 
not  an  apostle,  yet  at  least 
I  am  to  you  :  for  the  seal 
of  mine  apostleship   are 
ye  in  the  Lord.     My  de-  3 
fens^  to  them  that  exam- 
ine me  is  this.     Have  we  4 
no   right   to   eat  and   to 
drink  ?     Have  we  no  right  5 

4  Gr.  bebuildedup. 

5  Gr.  in. 


resents  much  more  clearly  the 
strength  and  intensity  of  the 
apostle's  feeling. 

CHAPTER   X. 

1.  The  subject  here  changes, 
this  chapter  consisting  of  the 
apostle's  vindication  of  himself, 
and  of  the  elevation  and  disin- 
terestedness of  his  motives, 
against  certain  aspersions  which, 
it  would  seem,  (v.  3,)  had  been 
cast  upon  him  by  some  persons 
at  Corinth. 

2.  Are  ye  ;  the  church  at  Cor- 
inth having  been  founded 
through  his  ministry. 

3.  That  examine  me ;  that  call 
in  question  my  conduct. 

4.  To  eat  and  to  drink  ;  that  is, 
at  the  charge  of  the  church. 

5.  The  brethren   of  thr    T.'<rd. 


4  13. 


I.  CORINTHIANS. 


605 


to  lead  about  a  wife  that 
is  a  'believer,  even  as  the 
rest  of  the  apostles,  and 
the  brethren  of  the  Lord, 

6 and  Cephas?  Or  I  only 
and  Barnabas,  have  we 
not    a  right    to    forbear 

7 working?  What  soldier 
ever  serveth  at  his  own 
charges  %  who  planteth  a 
vineyard,  and  eateth  not 
the  fruit  thereof  %  or  who 
feedeth  a  nock,  and  eateth 
not   of  the   milk    of  the 

8  flock  %  Do  I  s  p o a k  t hese 
things  after  the  manner 
of  men  \  or  saith  not  the 

9 law  also  the  same?  For 
it  is  written  in  the  law  of 
Moses,  Thou  shalt  not 
muzzle  the  ox  when  he 
treadeth  out  the  corn.     Is 

1  Gr.  sister. 


They  are  mentioned  as  disciples 
in  Acts  1 :  14. —  Cephas  ;  Peter. — 
A  wife  that  is  a  believe?'.  See  ch. 
7:  14,  and  note  there. 

6.  Working  ;  laboring  for  their 
support,  as  Paul  was  accustomed 
to  do.      (Acts  18:  3.   20:  34.) 

8.  After'  the  manner  of  man ; 
on  my  own  human  authority. 

9.  It  is  written  ;  in  Deut.  25 : 4. 
This  was  the  ancient  mode  of 
threshing  or  separating  grain 
from  the  ear. — Is  it  for  the  oxen 
that  God  carethf  not,  Both  God 
take  care  for  oxen  f  But  are  we  to 
suppose  that  this  passage  was 
written  merely  for  the  sake  of 
the  oxen,  or  for  the  sake  of  the 
deeper  spiritual  lesson  involved 
in  it  ? 

11.  Heap  your  carnal  things; 
receive  from  you  the  necessa- 
ry supplies  or  our  temporal 
wants. 

24 


it  for  the  oxen  that  God 
careth,  or  2saith  he  it  al-io 
together  for  our  sake  % 
Yea,  for  our  sake  it  was 
written:  because  he  that 
ploweth  ought  to  plow  in 
hope,  and  he  that  thresh- 
eth,  to  thresh  in  hope  of 
partaking.  If  we  sowed  11 
unto  you  spiritual  things, 
is  it  a  great  matter  if  we 
shall  reap  your  carnal 
things  %  If  others  partake  12 
of  this  right  over  you,  do 
not  we  yet  more  ?  Never- 
theless, we  did  not  use 
this  right  ;  but  we  bear 
all  things,  that  we  may 
cause  no  hindrance  to  the 
gospel  of  Christ.  Know  13 
ye  not  that  they  which 
minister     about     sacred 

2  Or,  saith  he  it,  as  he  doubtless  doth, 
fo?  our  sake  ? 


12.  The  meaning  of  the  whole 
passage  seems  to  be  this.  Some 
of  Paul's  adversaries  had  ridi- 
culed the  idea  that  he  was  an 
apostle  because  he  did  not  look 
to  the  church  for  his  support, 
but  earned  it  by  his  own  labor. 
Paul  replies  that  he  had  a  right 
to  look  to  them  for  support  even 
more  than  any  of  the  other  apos- 
tles, but  he  abstained  from  using 
this  right  lest  it  should  hinder 
the  progress  of  the  gospel.  The 
course  of  the  argument  is  im- 
portant, praciicaliy,  in  our  own 
time,  because  it  gives  Paul's 
sanction  to  the  employment  of  a 
paid  ministry,  and  to  mission- 
aries dependent  on  the  church 
for  their  support. 

13.  They  which  minister,  &c. ; 
the  priests.  Provision  was  made 
for  the  support  of  the  priests  out 
of  the  offerings  from  the  temple. 


006 


I.  CORINTHIANS. 


I.  13— 


things  eat  of  the  things 
of  the  temple,  and  they 
which  wait  upon  the  altar 
have   their    portion  with 

14  the  altar.  Even  so  did 
the  Lord  ordain  that  they 
which  proclaim  the  gospel 
should  live  of  the  gospel. 

15  But  I  have  nsed  none  of 
these  things  :  and  I  write 
not  these  things  that  it 
may  be  so  done  in  my 
case  :  for  it  were  good  for 
me  rather  to  die,  than 
that  any  man  should 
make  my  glorying  void. 

16  For  if  I  preach  the  gospel, 
I  have  nothing  to  glory 
of ;  for  necessity  is  laid 
upon  me  ;  for  woe  is  unto 
me,   if  I  preach   not  the 

17  gospel.  For  if  I  do  this 
of  mine  own  will,  I  have 
a  reward  :  but  if  not  of 


15.  My  glorying  ;  my  claim  to 
disinterestedness  of  motive  in 
my  mi  nisi!  y. 

17,  18.  Paul's  language  here, 
in  the  original,  is  enigmatical, 
and  the  commentators  are  not 
fully  agreed  in  the  interpretation 
which  they  give  to  it.  In  the 
reading  adopted  by  the  revisers, 
the  meaning  seems  to  be  this:  If 
I  earn  my  own  living,  and  in 
other  respects  abate  something 
of  the  privileges  that  belong  to 
me  as  an  apostle,  what  then  ?  If 
I  do  it  of  my  own  accord,  I  shall 
ii  ive  my  reward;  if  not,  it  is  be- 
cause this  is  a  part  of  the  duty 
imposed  upon  me  by  n.y  stew- 
ardship. But  I  do  it  of  my  own 
accord,  and  for  my  reward  I 
have  the  sense  in  myself  that  I 
am  preaching  the  gospel  without 
charge  of  any  k\ud,  freely  giving 


mine  own  will,  I  have  a 
stewardship  intrusted  to 
me.  What  then  is  my  18 
reward  ?  That,  when  I 
preach  the  gospel,  I  may 
make  the  gospel  without 
charge,  so  as  not  to  use  to 
the  full  my  right  in  the 
gospel.  For  though  Ii9 
was  free  from  all  men,  I 
brought  myself  under 
bondage  to  all,  that  I 
might  gain  the  more. 
And  to  the  Jews  I  became20 
as  a  Jew,  that  I  might 
gain  Jews  ;  to  them  that  21 
are  under  the  law,  as  un- 
der the  law,  not  being 
myself  under  the  law, 
that  I  might  gain  them 
that  are  under  the  law  ; 
to  them  that  are  without 
law,  as  without  law,  not 
being  without  law  to  God, 


as  I  have  freely  received. 

18.  Not  to  use  to  the  full  my 
right.  Had  he  exercised  his 
right  to  claim  a  support,  it 
might  have  been  an  injury  to  the 
progress  of  the  gospel. 

20.  /  became  as  a  Jew  ;  I  con- 
formed to  their  customs  and 
ideas.  The  addition  of  the 
words,  not  being  myself  under  the 
law,  which  were  wanting  in  the 
received  text,  but  are  found  in 
ancient  manuscripts,  is  an  im- 
portant one. 

21.  To  them  that  are  without 
laic  ;  the  Gentiles. — As  without 
law  ;  not  urging  upon  them  Jew- 
ish ideas  and  usages. — Not  being 
without  law  to  God  ;  that  is,  he 
did  not  mean  by  his  being 
without  law,  that  he  wns  ab- 
solved from  the  moral  obligation 
of  the  law  of  God. 


10.  4. 


L  CORINTHIANS. 


607 


but  under  law  to  Christ, 
that    I  might  gain  them 

22 that  are  without  law.  To 
the  weak  I  became  weak, 
that  I  might  gain  the 
weak:  I  am  become  all 
things  to  all  men,  that  1 
may   by   all   means   save 

23  some.  And  I  do  all 
things  for  the  gospel's 
sake,  that  I  may  be  a 
joint     partaker     thereof. 

24 Know  ye  not  that  they 
which  ran  in  a  'race  run 
all,  but  one  receiveth  the 
prize  ?     Even  so  run,  that 

25  ye  may  attain.  And 
every  man  that  strive th 
in  the  games  is  temperate 
in  all  things.  Now  they 
do  it  to  receive  a  corrupt- 
ible crown  ;    but  we  an 

26  incorruptible.       I    there- 

1  Gr.  racecourse. 

2  Gr.  box. 


24.  Such  athletic  games  as  are 
here  referred  to  were  very  often 
celebrated  in  the  Grecian 
cities. 

25.  Is  temperate,  <%c. ;  in  his 
preparatory  training. — A  cor- 
ruptible crown;  transitory  and 
perishable  honor. 

CHAPTER  X. 

1.  Under- the  cloud  ;  under  the 
guidance  of  the  cloud.  (Ex.  13: 
21,  22.)  —  Passed  through  the  sea ; 
Ex.  14:21,  22. 

2.  Baptized  unto  Moses,  &c. 
The  gathering  of  the  great  mul- 
titude of  the  children  of  Israel 
under  the  protection  of  the 
pillar  of  cloud,  and  the  conduct- 
ing of  them  in  safety  through 
the  sea,  at  the  outset  of  their 
journey,  might  be  regarded  like 


fore  so  run,  as  not  uncer- 
tainly  ;  so  "fight  I,  as  not 
beating  the  air:  but  1 27 
"buffet  my  body,  and 
bring  it  into  bondage : 
lest  by  any  means,  after 
that  I  have  preached  to 
others,  I  my  sell'  should 
be  rejected. 

For  I  would  not,  breth-10 
ren,   have  you   ignorant, 
how  that  our  fathers  were 
all  under  the  cloud,  and 
all    passed    through    the 
sea ;    and   were   all    bap-  2 
tized  *  unto  Moses  in  the 
cloud   and    in    the    sea  ; 
and  did  all  eat  the  same  3 
spiritual  meat  ;    and  did  4 
all  drink  the  same  spirit- 
ual   drink:     for    they 
drank  of  a  spiritual  rock 
that  followed  them  :  and 


3  Gr.  bruise. 

4  Gr.  into. 


baptism,  as  the  initiatory  cere- 
mony, by  which  they  were 
united  together  into  one  body, 
under  one  common  head,  and 
became  bound  by  common  obli- 
gations. 

3.  Spiritual  meat;  spiritual 
food;  that  is,  they  all  enjoyed 
the  same  high  spiritual  privi- 
leges, although,  as  it  is  stated 
in  the  verses  below,  they  greatly 
misimproved  them. 

4.  A  spiritual' Rock.  The  re- 
ligious advantages  which  they 
enjoyed,  and  which  are  here 
said  to  have  been  communicated 
to  them  by  Christ,  are  compared 
to  drinking  from  the  rock,  in 
allusion  to  the  miraculous  manner 
by  which  they  were  liberally 
supplied  with  water  at  Horeb. 
(Ex.  17:4-6.) 


608 


I  CORINTHIANS. 


10.4. 


the  rock  was  Christ.  f 
sHowbeit  with  most  of 
them  God  was  not  well 
pleased:  for  they  were 
overthrown  in  the  wil- 
ederness.  Now  'these 
things  were  our  exam- 
ples, to  the  intent  we 
should  not  lust  after  evil 
tilings,  as  they  also  lust- 

7  ed.  Neither  be  ye  idol- 
aters, as  were  some  of 
them  ;  as  it  is  written, 
The  people  sat  down  to 
eat  and  drink,  and  rose 

8  up  to  play.  Neither  let 
us  commit  fornication,  as 
some  of  them  committed, 
and  fell  in  one  day  three 
and     twenty     thousand. 

1  Or,  in  these  things  they  became  figures 
of  us 


7.  The  people  sat  down,  &c. 
This  was  on  the  occasion  of  the 
worship  of  the  golden  calf  at  the 
time  of  the  giving  of  the  law. 
(Ex.  32:6.) 

8.  This  verse  refers  to  trans- 
actions recorded  in  Num.  25:  1- 
5.  The  number  mentioned  in 
the  original  account,  (v.  9,)  as 
destroyed  in  consequence  of  the 
sin,  is  twenty-four  thousand. 
Many  ingenious  modes  of  ac- 
counting for  this  difference  have 
been  proposed  ;  but,  as  it  is  a 
difference  not  at  all  affecting  the 
point  which  the  apostle  had  in 
view,  it  seems  to  be  of  no 
greater  importance  than  the 
other  verbal  diversities  between 
the  quotations  in  the  New  Tes- 
tament and  the  originals  in  the 
Old.  The  evangelists  and  the 
apostles  never  attempt,  when 
they  quote,  to  transcribe  the 
words;  they  give  the  substance 
from   memory.     It   would   have 


Neither  let  us  tempt  the  9 
a  Lord,  as  some  of  them 
tempted,  and  perished  by 
the     serpents.       Neither  10 
murmur  ye,   as   some  of 
them  murmured,  and  per- 
ished by  the   destroyer. 
Now  these    things    hap- 11 
pened  unto  them  3by  way 
of    example  ;    and    they 
were  written  for  our  ad- 
monition, upon  whom  the 
ends     of     the    ages    are 
come.       Wherefore     let  12 
him    that     thinketh     he 
standeth   take  heed  lest 
he  fall.      There  hath  no  13 
temptation  taken  you  but 
such  as  man   can  bear : 
but  God  is  faithful,  who 


2  Some  ancient  authorities  read  Christ. 

3  Gr.  by  way  of  figure. 


been  very  inconvenient  and. 
difficult  to  have  referred  always 
to  the  passages  intended,  on 
account  of  the  forms  of  the 
manuscripts  in  use  in  those  days, 
and  the  nature  of  the  character; 
and  the  Holy  Spirit  never  inter- 
poses, with  miraculous  aid,  to 
accomplish  what  would  have 
been  of  no  real  advantage;  for 
the  substance  of  the  quotation  is 
all  that  is  required. 

10.  Num.  14:  2-4.      1G:  1-3. 

11.  The  rn<?s  of  the  ages ;  the 
last  dispensation,  the  reign  of 
the  Messiah,  as  distinguished 
from  the  patriarchal  dispensa- 
tion, which  was  the  first,  and 
the  Mosaic,  which  was  the 
second ;  that  of  the  gospel  being 
the  third  and  last  of  the  series. 

13.  As  man  can  bear  ;  such  as 
is  adapted  to  man's  capacity  of 
endurance,  rather  than  common 
1o  the  human  race,  as  indicated 
in  the  Old  Version. 


—10.  24. 


I.  CORINTHIANS. 


609 


will  not  suffer  you  to  be 
tempted  above  that  ye 
are  able  ;  but  will  with 
the  temptation  make  also 
the  way  of  escape,  that 
ye  may  be  able  to  endure 
it. 

14  Wherefore,  my  be- 
loved, flee  from  idolatry. 

15 1  speak  as  to  wise  men  ; 
judge    ye    what    I    say. 

16  The  cup  of  blessing  which 
we  bless,  is  it  not  a  l  com- 
munion of  the  blood  of 
Christ?  The  'bread 
which  we  break,  is  it  not 
a    '  communion     of    the 

17 body  of  Christ?  'seeing 
that  we,  who  are  many, 
are  one  2bread,  one  body : 
for  we  all  partake  4of  the 

18 one  "bread.  Behold  Is- 
rael after  the  flesh  :  have 
not  they  which  eat  the 
sacrifices    communion 

19 with    the   altar?      What 


1  Or,  participation  in 

2  Or,  loaf 

3  Or,  seeing  that  there  is  one\bread,  we. 
who  are  many,  are  one  body 


16.  This  passage  (16-18) 
seems  to  be  intended  to  warn 
the  Christian  professor  against 
any  participation  in  the  idol- 
atrous services  and  worship  pre- 
vailing around  them.  The 
sense  is,  We  are  not  to  partake 
of  the  idol  entertainments  and 
revellings;  the  feasts  which  we 
enjoy  are  of  a  different  kind. 

18.  Communion  with  the  altar  ; 
with  the  sacrifice,  and  the  wor- 
ship which  the  sacrifice  repre- 
sents. So  it  would  be  with 
them  if  they  were  to  frequent 
the  idol  temples,  and  join  in  the 
carousals  practised  there. 


say  I  then  ?  that  a  thing 
sacrificed  to  idols  is  any 
thing,  or  that  an  idol  is 
any  thing  \  But  I  say,  20 
that  the  things  which  the 
Gentiles  sacrifice,  they 
sacrifice  to  "devils,  and 
not  to  God  :  and  I  would 
not  that  ye  should  have 
communion  with  devils. 
Ye  cannot  drink  t'he  cnp2l 
of  the  Lord,  and  the  cup 
of  -  devils  :  ye  cannot 
partake  of  the  table  of 
the  Lord,  and  of  the  table 
of  5  devils.  Or  do  we  22 
provoke  the  Lord  to 
jealousy  ?  are  we  stronger 
than  he  % 

All  things  are  lawful  ;23 
but  all  things  are  not  ex- 
pedient. All  things  are 
lawful  ;  but  all  things 
6  edify  not.  Let  no  man  24 
seek  his  own,  but  each 
his   neighbour's  good. 

4  Gr.  from. 

5  Gr.  "demons. 

6  Gr.  build  not  up. 


20.  To  devils  ;  to  beings  of  the 
most  corrupt  and  abandoned 
characters.  This  designation 
very  justly  applies  to  the  most 
prominent  deities  of  the  Greek 
mythology. 

22.  Do  ice  provoke  ?  shall  we 
provoke  ? 

23.  All  things,  &c.  The  sense 
is,  Many  things  are  lawful  which 
are  not  expedient,  &c.  This  is 
intended  to  apply  to  those  acts, 
which,  while  they  do  not  imply 
any  guilty  participation  in  idol 
worship,  might  have  that  ap- 
pearance, and  so  ought  to  be 
avoided.  Examples  are  given 
below, 


610 


I.  CORINTHIANS. 


10.  25— 


25  Whatsoever  is  sold  in  the 
shambles,  eat,  asking  no 
question    for    conscience 

26  sake  ;  for  the  earth  is  the 
Lord's,   and   the   fulness 

27  thereof.  If  one  of  them 
that  believe  not  biddeth 
you  to  a  feast,  and  ye  are 
disposed  to  go  ;  whatso- 
ever is  set  before  you,  eat, 
asking    no    question   for 

28  conscience  sake.  But  if 
any  man  say  unto  you, 
This  hath  been  offered  in 
sacrifice,  eat  not,  for  his 
sake  that  shewed  it,  and 

29  for  conscience  sake  :  con- 
science, I  say,  not  thine 
own,  but  the  other's ;  for 
why  is  my  liberty  judged 

1  Or,  If  I  partake  with  thankfulness 


25.  In  the  shambles;  in  the 
market.  The  meaning  is,  It  is 
not  necessary  for  you  to  inquire 
whether  the  meat  which  you 
purchase  has  been  offered  to 
idols.  You  purchase  it  simply 
as  food  which  God  has  provided. 

27.  To  a  feast ;  to  a  private 
entertainment. — Asking  no  ques- 
tion ;  that  is,  in  respect  to  the 
origin  of  the  food  provided, 
with  aviewT  to  ascertain  whether 
any  of  it  had  been  offered  to 
idols. 

29.  For  why  is  my  liberty 
judged,  &c.  This  is  to  show 
why  the  duty  of  abstaining,  in 
such  cases,  is  not  on  account  of 
one's  own  conscience,  but  out  of 
regard  to  that  of  the  other,  as  is 
stated  in  the  preceding  verso; 
for,  so  far  as  the  individual 
himself  is  concerned,  his  con- 
duct, in  a  moral  point  of  view, 
depends,  in  such  a  case  as  this, 
upon  his  own  views  of  right, 
This  clause  and  the  following 
verse  show,  too,   that  the  scru- 


by    another    conscience  \ 
1  If  I  by  grace   partake,  30 
why  am  I  evil  spoken  of 
for  that  for  which  I  give 
thanks  1    Whether  there-  31 
fore   ye  eat,  or  drink,  or 
whatsoever  ye  do,  do  all 
to  the  glory  of  God.  Give  32 
no  occasion  of  stumbling, 
either    to     Jews,    or     to 
Greeks,  or  to  the  church 
of   God:    even  as  I   also 33 
please    all    men    in     all 
things,  not  seeking  mine 
own  profit,  but  the  profit 
of   the   many,   that   they 
may   be   saved.      Be    ye  11 
imitators  of  me,   even  as 
I  also  am  of  Christ. 
Now  I  praise  you  that  a 


pulous  brother  has  no  right  to 
complain,  and  condemn  the 
other,  even  if  he  does  not  com- 
ply with  his  wishes.  Thus  there 
is  a  double  safeguard  against 
contention  and  ill-will.  On  the 
one  hand,  the  enlightened  are 
required  to  yield  to  the  consci- 
entious scruples  of  the  weak; 
and,  on  the  other,  if  they  do 
not,  the  latter  are  taught  that 
they  have  no  right  to  insist  upon 
and  exact  such  conformity. 
CHAPTER  XI. 

1.  Two  subjects  arc  considered 
in  this  chapter,  both  of  which, 
it  would  appear,  had  been  re- 
ferred to  the  apostle  in  the  letter 
from  the  Corinthian  church. 
The  first  (v.  3-16)  relates  to  the 
demeanor  of  females  in  the 
meetings  of  the  church,  and  the 
second  (v.  17-34)  to  the  mode  of 
celebrating  the  Lord's  supper. 
This  verse  belongs  to  the  prece- 
ding chapter,  not  to  the  follow- 
ing one. 

2.  Holdfast  the  traditions  ;  the. 


-11.   10. 


I.  CORINTHIANS. 


611 


ye  remember  me  in  all 
things,  and  hold  fast  the 
traditions,  even  as  I  de- 
3livered  them  to  you.  But 
I  would  have  you  know, 
that  the  head  of  every 
man  is  Christ  ;  and  the 
head  of  the  woman  is  the 
man;    and    the   head    of 

4  Christ  is  God.  Every 
man  praying  or  prophe- 
sying, having  his  head 
covered,  dishonoureth  his 

5  head.  But  every  woman 
praying  or  prophesying 
with  her  head  unveiled 
dishonoureth  her  head  : 
for  it  is  one  and  the  same 

if    she 


thing 


as 


were 


1  Or,  have  authority  over 


Old  Version  had  ordinances. 
Stanley's  rendering  is  commands. 
The  original  implies  maxims 
both  of  faith  and  practice  which 
had  been  inculcated  by  the 
apostle.  Paul  praises  that  spirit 
of  conservatism  which  holds  fast 
to  divine  directions. 

4.  Dishonoreth  his  head;  his 
lord  ;  inasmuch  as,  according 
to  the  customs  of  society  then 
prevailing,  for  a  man  to  be 
covered  in  the  presence  of  a 
superior  was  a  mark  of  disre- 
spect. 

5.  Dishonoreth  her  head ;  that 
is,  man;  for  it  was  required,  in 
a  similar  manner,  by  the  customs 
of  society,  that  women  should 
be  veiled  in  public,  in  token  of 
modesty  anl  subordination. 

6.  Let  her  also  he  shorn ;  that 
is,  she  may  as  well  be  shorn. 
Being  shorn  was  a  badge  of 
deep  disgrace. 

7.  The  meaning  is,  that  the 
retiring  and  modest  demeanor, 
appropriate  to  the  character  and 


shaven.     For  if  a  woman  0 
is  not  veiled,  let  her  also 
be  shorn  :    but  if  it  is  a 
shame  to  a  woman  to  be 
shorn  or  sluiven,  let  her 
be  veiled.     For  a  man  in-  7 
deed  ought  not   to  have 
his    head    veiled,    foras- 
much as  he  is  the  image 
and  glory  of    God :    but 
the  woman  is  the  glory  of 
the  man.     For  the  man  is  8 
not   of   the  woman  ;   but 
the  woman  of   the  man: 
for  neither  was  the  man  9 
created   for   the  woman  ; 
but   the  woman   for   the 
man  :  for  this  cause  ought  10 
the   woman    to   x  have  a 


station  of  woman,  is  not  required 
of  man. 

8.  That  is,  the  woman  was 
created  as  secondary  and  auxil- 
iary to  man. 

10.  This  passage  is  confessedly 
difficult  of  interpretation.  [The 
most  probable  explanation  seema 
to  me  to  be  that  which  lies  upon 
the  surface.  In  the  Christian 
assemblies  the  holy  angels  of 
God  were  regarded  by  the  apos- 
tle as  present  and  looking  on, 
and  delighting  in  the  due  order 
of  the  service,  and  the  proper 
bearing  of  all  concerned  in  it; 
the  violation  of  propriety  would 
be  an  offence  to  them,  and  on 
their  account,  i.  e.,  because  of 
these  holy  angelic  witnesses,  as 
well  as  because  of  earthly  wit- 
nesses, the  women  were  counsel- 
led to  keep  themselves  veiled,  in 
accordance  with  the  Grecian 
custom,  or,  as  the  apostle  ex- 
presses it,  to  wear  the  sign  of 
authority,  i.  e.,  of  her  subjec- 
tion to  authority,  on  her  head. 


612 


I.  CORINTHIANS, 


11.  10— 


sign  of  authority  on  her 
head,  because  of  the  an- 
il gels.  Howbeit  neither  is 
the  woman  without  the 
man,  nor  the  man  with 
out   the   woman,    in    the 

12  Lord.  For  as  the  woman 
is  of  the  man,  so  is  the 
man  also  by  the  woman  ; 
but  all  things  are  of  God. 

13  Judge  ye  'in  yourselves  : 
is  it  seemly  that  a  woman 
pray  unto  God  unveiled  2 

14  Doth  not  even  nature 
itself  teach  you,  that,  if 
a  man  have  long  hair,  it 
is  a   dishonour  to   him  ? 

15  But  if  a  woman  have  long- 
hair, it  is  a  glory  to  her  : 
for  her  hair  is  given  her 

1  Or,  among 

2  Or,  in  congregation 


This  view  accords  with  the 
teaching  of  Hebrews  12:  1, 
•which  bids  us  constantly  remem- 
ber the  crowd  of  heavenly  wit- 
nesses by  which  we  are  sur- 
rounded.— L.  A.] 

11.  Without  the  woman ;  inde- 
pendent of  her.  They  are 
intended  to  be  joined  in  mutual 
dependence  and  support. 

14.  Is  a  dishonor  to  him  ;  being 
a  mark  of  effeminacy. 

*16.  Seemeth  to  be  contentious  ;  is 
not  satisfied  with  the  considera- 
tions above  presented,  but  still 
resists. —  We  have  no  such  custom, 
&c.  ;  that  is,  the  settled  practice 
of  the  churches  forbids  that  a 
woman  should  appear  in  public, 
in  the  bold  and  open  manner 
•which  is  proper  for  man.  The 
principle  established  by  the 
apostle  may  be  generally  stated 
thus, — that  when  woman  appears 
before  the  assemblies  of  Chris- 
tians as  a  speaker  at  all,  she 
must   do   it   in   a    modest    and 


for  a  covering.      But  ifi6 
any  man   seemeth   to  be 
contentious,  we  have   no 
such  custom,  neither  the 
churches  of  God. 

But  in  giving  you  this  17 
charge,  I  praise  you  not, 
that  ye  come  together  not 
for  the  better  but  for  the 
worse.     For   first  of   all,  18 
when   ye    come   together 
2  in    the    church,    I    hear 
that     'divisions     exist 
among  you  ;  and  I  partly 
believe     it.      For     there  19 
must    be    also    4  heresies 
among    you,    that    they 
which  are  approved  may 
be  made  manifest  among 
you.       When     therefore  20 

3  Gr.  schisms. 

4  Or,  factions 

unassuming  manner,,  suited  to 
her  subordinate  position,  and 
according  to  the  forms  pre- 
scribed by  the  established  usages 
of  society. 

17.  Not  for  the  letter;  in 
such  a  manner  that  no  good  re- 
sults. 

18.  And  1  'partly  believe  it. 
This  disposition  of  the  apostle 
to  abate  something  from  the 
evil  of  the  reports  which  he 
heard  against  his  brethren,  is  an 
example  to  us.  all.  Instead  of 
reluctantly  admitting  such  evi- 
dence, and  believing  only  a  part, 
men  generally  believe  a  little 
more  than  is  told  them. 

20.  When  ye  assemble  yourselves 
together;  in  your  religious  as- 
semblies.— It  is  not,  &c.  The 
meaning  of  the  original  may 
either  be  as  in  the  Old  Version, 
Your  coming  together  is  not  to 
eat  the  Lord's  supper,  i.  e.,  it  is 
not  with  any  idea  of  celebrating 
this  Christian  festival,  or,  it  may 


—11.  29. 


I.  CORINTHIANS. 


613 


ye  assemble  yourselves 
together,  it  is  not  possible 
to  eat  the  Lord' s  supper  : 

21  for  in  your  eating  each 
one  taketh  before  other 
his  own  supper ;  and  one 
is  hungry,  and  another  is 

22  drunken.  What?  have 
ye  not  houses  to  eat  and 
to  drink  in?  or  despise 
ye  the  'church  of  God, 
and  put  them  to  shame 
that  2 have  not?  What 
shall  I  say  to  you  ?  3  shall 
I  praise  you  in  this?     I 

23  praise  you  not.  For  I 
received  of  the  Lord  that 
which  also  I  delivered 
unto  you,  how  that  the 
Lord  Jesus  in  the  night 
in  which  he  was  betrayed 

24  took  bread  ;  and  when  he 
had  given  thanks,  he  brake 
it,  and  said,  This  is  my 

1  Or,  congregation 

2  Or,  have  nothing 

3  Or,  shall  I  praise  you  ?    In  this   I 
praise  you  not. 


be,  as  implied  in  the  New  Ver- 
sion, the  disorders  and  greedi- 
ness,are  such  that  it  is  not  pos- 
sible for  any  to  properly  observe 
this  ceremonial  service. 

21.  Each  one  taketh,  &c. ;  that 
is,  in  disorder  and  confusion. — 
Is  drunken.  Some  persons,  un- 
willing to  admit  that  intoxicat- 
ing drink  was  used  by  the  early 
Christians  at  the  Lord's  supper, 
understand  this  expression  to 
mean  is  surfeited.  Others,  how- 
ever, contend  that  there  is  no 
sufficient  ground  for  deviating 
from  the  proper  signification  of 
the  original  term,  which  is  well 
represented  by  the  English 
phrase  as  it  stands.  It  is  strange 
that  the  solemn  ceremony  of  the 
Lord's   supper  should   be    per- 


body,  which  *  is  for  you  : 
this  do  in   remembrance 
of    me.      In    like     man- 25 
ner    also   the    cup,  after 
supper,  saying,  This  cup 
is   the  new  'covenant   in 
my  blood :  this  do,  as  oft 
as    ye    drink   it,    in    re- 
membrance  of  me.     For  26 
as   often    as   ye   eat    this 
bread,  and  drink  the  cup, 
ye    proclaim    the   Lord's 
death    till    he    come. 
Wherefore   whosoever 27 
shall    eat    the    bread    or 
drink  the  cup  of  the  Lord 
unworthily,     shall     be 
guilty  of   the   body   and 
the   blood   of    the    Lord. 
But  let  a  man  prove  him- 28 
self,  and  so  let  him  eat  of 
the  bread,  and  drink  of 
the    cup.     For    he     that  29 
eateth     and     drinketh, 

4  Many    ancient  authorities   read    is 
broken  for  you. 

5  Or,  testament 


verted  so  soon  to  any  such  ex- 
cesses; but  the  temptation  to 
such  a  sin  was  probably  greatly 
increased  among  these  converts, 
by  the  idolatrous  revellings 
which  prevailed  around  them, 
and  to  which  they  had  them- 
selves, perhaps,  been  accus- 
tomed. 

24.  The  Old  Version  contain- 
ed the  reading  given  here,  only 
in  the  margin. 

27.  Unworthily ;  in  an  un- 
worthy manner;  that  is,  in  the 
irreverent  and  disorderly  manner 
condemned  above. — Guilty  of  the 
body  and  Mood,  &c.  ;  guilty  of 
treating  them  with  profane  dis- 
respect. 

29.  This  much  better  interpre- 
tation of  the  original  wJU  save 


614: 


I.  CORINTHIANS. 


11.  29— 


eateth  a  n  a  drinketh 
judgement  unto  himself, 
if    he    'discern    not    the 

30  body.  For  this  cause 
many  among  you  are 
weak  and  sickly,  and  not 

si  a  few  sleep.  But  if  we 
2  discerned  ourselves,  we 
should    not    be    judged. 

32  But 3  when  wre  are  judged, 
we  are  chastened  of  the 
Lord,  that  we  may  not  be 
condemned     with     the 

33  world.  Wherefore,  my 
brethren,  when  ye  come 

.    together  to  eat,  wait  one 

34  for  another.  If  any  man 
is  hungry,  let  him  eat  at 
home  ;  that  your  coming 

1  Gr.  discriminate. 

2  Gr.  discriminated. 


many  a  weak  and  troubled  con- 
science. The  meaning  is  not 
that  he  who  partakes  of  the 
Lord's  supper,  without  being 
worthy  of  this  sacred  commu- 
nion is  in  danger  of  eternal 
damnation,  a  declaration  which 
would  make  every  humble  Chris- 
tian hesitate  ever  to  come  to  the 
table  of  his  Lord;  but  he  who 
eats  carelessly  and  without  ap- 
preciating or  considering  the 
symbolic  nature  of  the  service, 
and  the  truth  and  the  love  which 
it  represents,  brings  upon  him- 
self the  judgment  and  condem- 
nation of  God  for  his  careless 
participation  in  so  sacred  a  ser- 
vice. 

30 .  Weak  and  sickly ;  in  their 
spiritual  condition. — /Sleep;  are 
in  a  state  of  spiritual  slumber; 
so  this  expression  is  used  in 
other  places.  (See  1  Thess.  5: 
6.)  Many  commentators  under- 
stand this  language  to  refer  to 
bodily  diseases   and    death,  sent 


together  be  not  unto 
judgement.  And  the  rest 
will  I  set  in  order  when- 
soever I  come. 

Now    concerning    spir-12 
itual    gifts,    brethren,    I 
would   not  have   you  ig- 
norant.     Ye   know   that  2 
when  ye  were  Gentiles  ye 
were  led  away  unto  those 
dumb    idols,    howsoever 
ye  might  be  led.     Where-  3 
fore  I  give  you  to  under- 
stand, that  no  man  speak- 
ing in   the  Spirit  of  God 
saith,  Jesus  is  anathema  ; 
and     no    man    can    say, 
Jesus  is  Lord,  but  in  the 
Holy  Spirit. 


3  Or,  when  we  are  judged  of  the  Lord, 
>e  are  chastened 


among  these  offenders   in    judg- 
ment for  their  sins. 

31.  If  we  discerned  ourselves ; 
if  we  were  in  the  habit  of  dis- 
cerning our  own  condition 
rightly,  we  should  not  be  liable 
to  incur  judgments  from  God. 
It  is  impossible  in  English  to 
preserve  the  play  on  the  words 
which  characterizes  the  Greek 
here. 

CHAPTER  XII. 

1-3.  The  connection  of  these 
verses  with  the  chapter  which 
follows  seems  to  be  this:  You 
must  not  confine  your  apprecia- 
tion of  spiritual  gifts  to  any  one 
class.  When  you  were  without 
fehe  Spirit  of  God,  you  were 
worshipping  dumb  idols.  The 
simple  acknowledgment  of  Je- 
sus as  your  Lord  and  Master  is  a 
gift  of  the  Holy  Spirit,  an  evi- 
dence that  he  has  been  bestowed, 
and  all  these  gifts  of  the  Spirit, 
from  the  least  to  the  largest, 
must  he  humbly  recognized  and 
appreciated  by  you. 


-12.  15. 


I.  CORINTHIANS. 


615 


4  Now  there  are  diversi- 
ties of  gifts,  but  the  same 

5  Spirit.  And  there  are  di- 
versities of  ministrations, 

6  and  the  same  Lord.  And 
there  are  diversities  of 
workings,  but  the  same 
God,    who    worketh    all 

7  things  in  all.  But  to  each 
one  is  given  the  manifes- 
tation  of    the   Spirit    to 

8  profit  withal.  For  to  one 
is  given  through  the  Spirit 
the  word  of  wisdom  ;  and 
to  another  the  word  of 
knowledge,  according  to 

9the  same  Spirit :  to 
another  faith,  in  the  same 

10  Spirit  ;  and  to  another 
gifts  of  healings,  in  the 
one  Spirit ;  and  to  another 
workings  of 'miracles;  and 
to  another  prophecy  ;  and 

1  Gr.  powers. 


4-6.  There  are  diversities  of 
gifts — of  ministrations — of  work- 
ings. We  are  not,  probably,  to 
attempt  to  draw  any  nice  dis- 
tinctions of  meaning  between 
these  several  clauses.  The  gen- 
eral idea  is,  that  the  Christian 
church  ought  not  to  be  rent  by 
unholy  divisions  ;  for  though, 
in  the  details  of  the  functions 
which  it  exercises,  there  is  much 
diversity,  still  there  is  but  one 
Father,  one  Lord  Jesus  Christ, 
and  one  Holy  Spirit,  on  which 
all  centre  and  depend. 

7.  To  each  one  is  given,  &c. ; 
in  all  these  divergences  of  mani- 
festation, the  Spirit  is  given, 
and  to  each  one  for  his  own 
profit  and  for  that  of  his  breth- 
ren. 

8.  The    word    of   wisdom;    a 


fo  another  discernings  of 
spirits :  to  another  divers 
kinds  of  tongues  ;  and  to 
another  the  interpretation 
of  tongues:  but  all  these  11 
worketh  the  one  and  the 
same  Spirit,  dividing  to 
each  one  severally  even 
as  he  will. 

For  as  the  body  is  one,  12 
and  hath  many  members, 
and  all  the   members  of 
the  body,  being  many,  are 
one     body  ;     so    also    is 
Christ.     For  in  one  Spirit  13 
were  we  all  baptized  into 
one  body,  whether  Jews 
or  Greeks,  whether  bond 
or    free ;     and    were    all 
made    to    drink    of    one 
Spirit.     For   the  body  is  14 
not     one     member,     but 
many.     If   the  foot  shall  15 


wise  and  prudent  mind  or  char- 
acter. 

10.  Workings  of  miracles  ;  that 
is.  miraculous  power  in  general; 
one  form  of  such  power  having 
been  specified  before. — Discern- 
ings of  spirits.  This  expression 
seems  to  refer  to  a  power  of  dis- 
cerning the  designs  and  motives 
of  men,  which  the  apostles 
sometimes  exercised.  (Acts  5: 
1-10.  13  :  9-11.)  —  Tongues; 
languages. — All  these  worketh,  &c. 
The  meaning  is,  that  one  and 
the  self-same  Spirit  worketh  all 
these  ;  that  is,  it  produces 
them. 

12.  Members;  limbs  and  or- 
gans.—  Christ;  the  body  of 
Christ;  that  is,  the  church. 

13.  Baptized;  initiated, — bap- 
tism being  the  ceremony  of 
initiation. 


616 


i.   CORINTHIANS. 


12.  15— 


say,  Because  I  am  not  the 
hand,  I  am  not  of  the 
body  ;  it  is  not  'therefore 

16  not  of  the  body.  And  if 
the  ear  shall  say,  Because 
I  am  not  the  eye,  1  am 
not  of  the  body  ;  it  is  not 
therefore  not  of  the  body. 

17  If  the  whole  body  were 
an  eye,  where  were  the 
hearing  ?  If  the  whole 
were  hearing,  where  were 

18 the  smelling?  But  now 
hath  God  set  the  members 
each  one  of  them  in  the 
body,  even  as  it  pleased 

19  him.  And  if  they  were 
all    one    member,    where 

20  were  the  body  \  But  now 
they  are  many  members, 

21  but  one  body.  And  the 
eye  cannot  say  to  the 
hand,  I  have  no  need  of 
thee  :  or  again  the  head 
to  the  feet,  I  have  no  need 

32  of  you.  Nay,  much 
rather,  those  members  of 
the  body  which  seem  to 
be  more  feeble  are  neces- 

23  sary :  and  those  parts  of 
the  body,  which  we  think 
to    be    less    honourable, 

1  Or,  put  on 
■  2  Or,  glorified 
8  Or,  members  each  in  his  part 

22.  More  feeble  ;  more  delicate. 
— Are  necessary.  The  words 
much  more,  at  the  commence- 
ment of  the  verse,  are  to  be 
connected  with  the  word  neces- 
sary. The  more  delicate  vital 
organs  are  more  necessary  than 
the  others. 

23.  We  bestow  more  abundant 
honor;  by  the  clothing  with 
which  we  adorn  and  cover  them. 


upon  these  we  'bestow 
more  abundant  honour  ; 
and  our  uncomely  parts 
have  more  abundant 
comeliness;  whereas  our 24 
comely  parts  have  no 
need  :  but  God  tempered 
the  body  together,  giving 
more  abundant  honour  to 
that  part  which  lacked  ; 
that  there  should  be  no 25 
schism  in  the  body  ;  but 
that  the  members  should 
have  the  same  care  one 
for  another.  Andwhether26 
one  member  suffereth,  all 
the  members  suffer  with 
it  ;  or  one  member  is 
2  honoured,  all  the  mem- 
bers rejoice  with  it.  Now  27 
ye  are  the  body  of  Christ, 
and  3  severally  members 
thereof.  And  God  hath  28 
set  some  in  the  church, 
first  apostles,  secondly 
prophets,  thirdly  teach- 
ers, then  *  miracles,  then 
gifts  of  healings,  helps, 
5  governments,  diver s 
kinds  of  tongues.  Are  29 
all  apostles?  are  all 
prophets?   are  all   teach- 

4  Gr.  powers. 

5  Or,  uise  counsels 


25.  No  schism;  no  division. 

27.  The  whole  church  is  the 
body  of  Christ;  each  member  of 
the  church  is  a  member  of  that 
body,  having  his  own  function 
and  place  in  it. 

28.  Prophets;  preachers. — 
Helps;  offices  of  assistance  and 
cooperation.  —  Governments  ;  of- 
fices of  direction. 

29.  Are  all}  &c. ;  can  all  be. 


'    —13.  3. 


I.  CORINTHIANS. 


617 


ers  ?    are  all  workers  of 
80 '  miracles  ?  have  all  gifts 
of  healings  ?  do  all  speak 
with  tongues?  do  all  in- 
31  terpret  %    But  desire  earn- 
estly   the    greater    gifts. 
And  a  still  more  excellent 
way  shew  I  unto  you. 
13     If    I    speak    with    the 
tongues    of   men   and    of 
angels,  but  have  not  love, 
I    am    become    sounding 

1  Gr.  powers. 


31.  And  a  still  more  excellent 
way  shew  I  unto  you  ;  that  is,  I 
will  proceed  to  point  out  what 
is  better  than  these  gifts,  viz., 
the  grace  of  love,  as  explained 
in  the  following  chapter. 

CHAPTER  Xm. 

[The  Revisers  have  been  sub- 
jected to  some  criticism,  because 
they  have  substituted  here  the 
word  love  for  the  word  charity. 
Love,  however,  is  the  word  em- 
ployed in  rendering  this  chapter 
by  Alford,  Stanley,  Conybeare, 
Ellicott,  Wordsworth,  and,  in- 
deed, by  nearly  all  Biblical 
scholars.  It  is  very  certain  that 
the  word  charity  does  not  ade- 
quately represent  the  meaning 
of  the  original,  charity  meaning 
either  that  disposition  of  heart 
which  inclines  one  to  think 
favorably  of  their  fellow-men, 
or  liberality  to  the  poor.  The 
same  Greek  word  is  generally 
rendered  elsewhere  in  the  New 
Testament  love,  and  it  is  neces- 
sary to  render  it  by  the  same 
word  here,  in  order  to  connect 
the  grace  which  the  apostle  here 
describes  with  that  on  which 
everywhere  else  so  great  stress  is 
laid.  The  way  in  which  the 
word  came  to  be  used  here  in  the 
Old     Version,    was     this  ;    The 


brass,  or  a  clanging  cym- 
bal. And  if  I  have  the  2 
gift  of  prophecy,  and 
know  all  mysteries  and 
all  knowledge  ;  and  if  I 
have  all  faith,  so  as  to  re- 
move mountains,  but 
have  not  love,  I  am  noth- 
ing. And  if  I  bestow  alia 
my  goods  to  feed  the 
poor,  and  if  I  give  my 
body  2to  be  burned,  but 

2  Many  ancient  authorities    read  that 
I  may  glory. 


Latin  translation  of  the  New 
Testament  used  here  the  word 
charitas.  Wyckliffe,  who  trans- 
lated from  the  Latin,  knowing 
nothing  of  the  Greek,  adopted 
the  word  charity,  following  the 
Latin.  Tyndale,  who  translated 
from  the  Greek,  used  the  word 
love  throughout  this  chapter,  and 
Cranmer,  in  his  Bible,  and  the 
Reformers  in  the  Genevan  Bible, 
followed  Tyndale.  The  Roman 
Catholic  version,  however,  went 
back  to  the  Vulgate,  and  used 
the  word  charity,  and  the  authors 
of  the  King  James  version  did 
the  same,  they  being  really  more 
familiar  with  the  Latin  than 
with  the  Greek  New  Testament. 
The  changes  in  the  phraseology 
of  the  13th  chapter,  made  by 
the  New  Version,  are  so  con- 
siderable that  I  have  substi- 
tuted throughout  my  own  notes 
for  those  of  the  Original  Edi- 
tion of  this  commentary.  L.  A.] 
1-3.  In  these  verses,  the  apos- 
tle places  love  above  all  other 
gifts  and  graces.  Eloquence, 
inspired  teaching,  theological 
knowledge,  miracle  -  working 
faith,  great  apparent  generosity 
in  giving,  and  self-denial,  carried 
even  to  martyrdom, — all  these 
gifts  are  worthless,  except  as 
they  proceed  from  a  spirit  of 
genuine  love. 


618 


I.  CORINTHIANS. 


13.  3 


have  not  love,  it  profiteth 
4me  nothing.     Love  suit  er- 
eth   long,    and   is   kind  ; 
love    envieth    not ;    love 
vaunteth  not  itself,  is  not 
5  puffed   up,   doth  not  be- 
have     itself      unseemly, 
seeketh  not  its    own,  is 
not  provoked,  taketh  not 
G  account  of  evil  ;  rejoiceth 
not   in    unrighteousness, 
but    rejoiceth    with     the 

7  truth  ;  'beareth  all  things, 
believeth  all  things,  hop- 
eth   all    things,  endureth 

8  all    things.      Love  never 


1  Or,  covereth 


4.  The  apostle  does  not  under- 
take to  analyze  love,  or  give  a 
metaphysical  definition  of  it,  but 
describes  it  by  its  practical 
fruits.  Love  suffereth  long,  and 
is  kind,  i.  e.,  is  kind  after  long- 
suffering,  and  notwithstanding 
great  trial  of  patience;  vaunteth 
not  itself,  is  not  boastful;  i.  e,  is 
not  consistent  with  the  spirit  of 
self-conceit;  is  not  puffed  up,  i. 
e.,  by  the  applause  of  others,  is 
not  consistent  with  the  spirit  of 
vanity. 

5.  Unseemly ;  in  a  manner 
deserving  of  reproach ;  is  not 
disorderly  and  exhibitory. — 
Taketh  not  account  of  evil;  does 
not  store  up  injury  received,  and 
make  account  of  it  in  her  calcu- 
lations, as  something  to  be 
answered  for. 

6.  Rejoiceth  not  in  unrighteous- 
ness ;  does  not  take  a  malignant 
pleasure  in  the  faults  and  sins  of 
others. 

7.  Believeth  all  things ;  is 
trustful;  putting  always  the  best 
construction  upon  the  motives 
and  conduct  of  others.  There 
is  a  climax  in  this  verse.  Love 
beareth   or  covereth  all  things ; 


faileth :  but  whether  there 
be  prophecies,  they  shall 
be  done  away  ;  whether 
there  be  tongues,  they 
shall  cease  ;  whether  there 
be  knowledge,  it  shall  be 
done  away.  For  we  know  9 
in  part,  and  we  prophesy 
in  part :  but  when  that  10 
which  is  perfect  is  come, 
that  which  is  in  part  shall 
be  done  away.  When  111 
was  a  child,  I  spake  as  a 
child,  1  felt  as  a  child, 
I  thought  as  a  child : 
now  that  I  am  become  a 


what  it  cannot  cover,  it  trusts 
will  prove  to  be  right;  when  it 
can  no  longer  trust,  it  hopes  for 
a  good  outcome;  and,  finally, 
when  even  hope  fails,  it  endures 
bravely. 

8.  Having  indicated  the  im- 
portance of  love  and  the  fruits  of 
love,  the  apostle  closes  by  de- 
scribing its  permanence  and 
endurance.  Inspiration  will  be 
done  away  when  God  is  in  us, 
and  we  in  him,  and  our  knowl- 
edge will  be  done  away  when  we 
have '  come  to  the  fulness  of 
knowledge,  and  our  present 
fragmentary  and  imperfect  ap- 
prehension of  the  truth  disap- 
pears in  the  light  of  the  perfected 
understanding  of  God  and  divine 
things;  but  love  will  grow  richer 
and  stronger  to  the  end.  Observe 
the  apostle's  intimation,  that  all 
our  knowledge,  including  his 
own,  is  partial  and  imperfect. 

11.  When  I  was  a  c/tihl,  &c. ; 
all  the  attainments,  whether  of 
knowledge  or  grace,  in  our 
earthly  condition,  will  seem  to 
be  but  those  of  childhood,  when 
we  lopk  back  upon  them  from 
eternity. 


—14.  6. 


I.  CORINTHIANS. 


619 


man,    I  have    put    away 

12  childish  things.  For  now 
we  see  in  a  mirror,  'dark- 
ly ;  but  then  face  to 
face :  now  I  know  in 
part ;  but  then  shall  I 
"know    even     as    also    I 

13  have  been  3known.  But 
now  abideth  faith,  hope, 
love,  these  three  ;  4and 
the  "greatest  of  these  is 
love. 

14  Follow  after  love  ;  yet 
desire  earnestly  spiritual 
gifts,  but  rather  that  ye 

3  may  prophesy.  For  he 
that  speaketh  in  a  tongue 
speaketh  not  unto  men, 
but  unto  God  ;  for  no  man 


1  Gr.  in  a  riddle. 
X  Gr.  know  fully. 
3  Gr.  known  fully. 


13.  But  now  abideth  faith, 
hope,  love,  &c.  ;  faith,  hope,  and 
love,  are  eternal,  ever-during. 
Faith  will  not  give  place  to 
sight,  for  our  sense  of  depend- 
ence on  God,  and  our  spiritual 
appreciation  of  hiin,  will  ever 
grow  clearer  and  blighter;  new 
glories  will  ever  raise  hopes  of  a 
higher  stnte,  yet  to  be  attained; 
and  love,  the  root  out  of  which 
both  faith  and  hope  grow,  will 
be  stronger  and  deeper  and 
richer,  as  we  come  more  -  and 
more  to  perceive  him  whom  we 
love,  and  more  and  more  to  in- 
crease in  our  hope  of  sharing  in 
his  ineffable  glory. 

CHAPTEK  XIV. 

1.  Follow  after  love  ;  earnestly 
seek  the  attainment  of  it. — 
Prophesy.  Prophesying,  in  the 
New  Testament,  means  public 
preaching  under  the  immediate 
influence  of  divine  impulse  and 
illumination. 


"understandeth ;  but  in 
the  spirit  he  speaketh 
mysteries.  But  he  that 
prophesieth  speaketh  un- 
to men  edification,  and 
comfort,  and  consolation. 
He  that  speaketh  in  a  4 
tongue  7edineth  himself  ; 
but  he  that  prophesieth 
7edifieth  the  church.  Now  5 
I  would  have  you  all 
speak  with  tongues,  but 
rather  that  ye  should 
prophesy  :  and  greater  is 
he  that  prophesieth  than 
he  that  speaketh  with 
tongues,  except  he  inter- 
pret, that  the  church  may 
receive     edifying.       But  6 

4  Or,  but  greater  than  these 

5  Gr.  greater. 

6  Gr.  heareth. 

7  Gr.  buildeth  up. 


2.  No  man  understandeth.  It 
would  appear,  from  the  state- 
ments in  this  chapter,  that  those 
upon  whom  were  conferred  the 
miraculous  power  of  speaking  in 
languages  not  their  own,  were 
accustomed  to  pervert  the  trust 
by  making  a  parade  of  it,  w7here 
no  useful  end  could  result,  as  a 
means  of  self-glorification.  Why 
such  a  miraculous  power  should 
be  bestowed  in  cases  where  its 
exercise  would  not  seem  to  be 
needed,  and  why  so  special  a 
mark  and  token  of  divine  in- 
spiration should  be  granted  and 
continued  to  men  who  were 
habitually  guilty  of  a  perversion 
of  it,  which  one  would  suppose 
would  bring  all  the  evidences  of 
divine  authentication  into  dis- 
credit, are  mysteries  which  we 
cannot  solve. 

4.  Edifeth  himself;  edifieth 
no  one  but  himself. 

6.  By  jicay  of  revelation,  or  of 
knowledge,     &c.       The    specific 


620 


I.  CORINTHIANS. 


14.  6— 


now,  brethren,  if  I  come 
unto  you  speaking  with 
tongues,  what  shall  I 
profit  you,  unless  I  speak 
to  you  either  by  way  of 
revelation,  or  of  knowl- 
edge, or  of  prophesying, 

7  or  of  teaching  ?  Even 
things  without  life,  giv- 
ing a  voice,  whether  pipe 
or  harp,  if  they  give  not 
a  distinction  in  the 
sounds,  how  shall  it  be 
known  what  is  piped  or 

8  harped  ?  For  if  the  trum- 
pet give  an  uncertain 
voice,   who  shall  prepare 

9  himself  for  war  ?  So  also 
ye,  unless  ye  utter  by  the 
tongue  speech  easy  to  be 
understood,  how  shall  it 
be  known  what  is  spoken? 
for   ye   will  be   speaking 

10  in  to  the  air.  There  are, 
it  may  be,  so  many  kinds 
of  voices  in  the  world, 
and  'no   Mnd  is  without 

11  signification.  If  then  I 
know  not  the  meaning  of 

1  Or,  nothing  is  without  voice 

2  Or,  in  my  case 


meaning  of  these  expressions  is 
not  very  well  understood.  The 
general  idea  is,  that  it  would  be 
of  no  avail  for  him  to  speak  un- 
less what  he  should  say  was 
made  intelligible. 

7.  Things  without  life;  such 
as  the  instruments  mentioned 
below. 

8.  An  uncertain  voice  ;  one  con- 
fused and  unmeaning.  The 
various  sounds  of  the  trumpet 
have  an  established  meaning 
understood  in  armies,  so  that  the 


the  voice,  I  shall  be  to 
him  that  speaketh  a  bar- 
barian, and  he  that  speak- 
eth will  be  a  barbarian 
2unto  me.  So  also  ye,  12 
since  ye  are  zealous  of 
'spiritual  gifts,  seek  that 
ye  may  abound  unto  the 
edifying  of  the  church. 
Wherefore  let  him  that  13 
speaketh  in  a  tongue  pray 
that  he  may  interpret. 
For  if  I  pray  in  a  tongue,  14 
my  spirit  prayeth,  but 
my  understanding  is  un- 
fruitful. What  is  it  15 
then  \  I  will  pray  with 
the  spirit,  and  I  will  pray 
with  the  understanding 
also:  I  will  sing  with  the 
spirit,  and  I  will  sing 
with  the  understanding 
also.  Else  if  thou  bless  16 
with  the  spirit,  how  shall 
he  that  filleth  the  place 
of  4the  unlearned  say  the 
Amen  at  thy  giving  of 
thanks,  seeing  he  know- 
eth  not  what  thou  sayest  ? 

3  Or.  spirits. 

4  Or,  him  that  is  without  gifts :  and  so 
in  ver.  23,  24. 


instrument  serves  the  purpose 
of  communicating  orders, — its 
notes  being  of  such  a  character 
that  they  rise  above  the  uproar 
of  voices  and  the  din  of  battle. 

10.  Voices  ;  languages. 

11.  A  barbarian  ;  a  foreigner. 

12.  That  ye  may  abound  unto 
the  edifying,  &c.  ;  that  ye  may 
abound  in  such  gifts  as  shall 
promote  the  edifying,  &c. 

14.  Is  unfruitful  ;  in  respect 
to  any  beneficial  effect  upon 
others. 


—14.  27. 


I.  CORINTHIANS. 


621 


17  For  thou  verily  givest 
thanks  well,  but  the  other 

18  is  not  'edified.  I  thank 
God,  I  speak  with  tongues 

19  more  than  you  all ;  how- 
beit  ia  the  church  I  had 
rather  speak  five  words 
with  my  understanding, 
that  I  might  instruct 
others  also,  than  ten 
thousand  words  in  a 
tongue. 

20  Brethren,  be  not  chil- 
dren in  mind  :  howbeit  in 
malice  be  ye  babes,  but 

21  in  mind  be  2  men.  In  the 
law  it  is  written,  By  men 
of  strange  tongues  and 
by  the  lips  of  strangers 
will  I  speak  unto  this 
people  ;  and  not  even 
thus  will  they  hear  me, 

22  saith  the  Lord.  Where- 
fore tongues  are  for  a 
sign,  not  to  them  that  be- 
lieve, but  to  the  unbe- 
lieving :  but  prophesying 
is  for  a  sign,  not  to  the 

1  Gr.  builded  up.       2  Gr.  of  full  age. 


21.  In  the  law;  in  the  Old 
Testament  Scriptures.  (Isa. 
28:  11,  12.)  The  meaning  of 
the  passage,  in  its  place,  is,  that 
God  would  punish  his  disobe- 
dient and  unbelieving  people, 
by  bringing  upon  them  the  hos- 
tile incursions  of  barbarian 
tribes,  whose  language  was  un- 
known. 

22.  For  a  sign,  not  to  them  that 
believe,  but,  &c.  The  meaning  is, 
that  foreign  tongues  are  spoken 
of  in  the  passage  quoted  above, 
as  a  token  and  symbol  of  God's 
displeasure  against  the  disobe- 
dient and  unbelieving,  whi  h 
the  apostle  adduces  as  a  consid- 


unbelieving,  but  to  them 
that  believe.  If  therefore 23 
the  whole  church  be  as- 
sembled together,  and  all 
speak  with  tongues,  and 
there  come  in  men  un- 
learned or  unbelieving, 
will  they  not  say  that  ye 
are  mad  ?  But  if  all  pro- 24 
phesy,  and  there  come  in 
one  unbelieving  or  un- 
learned, he  is  "reproved 
by  all,  he  is  judged  by 
all ;  the  secrets  of  his  25 
heart  are  made  manifest ; 
and  so  he  will  fall  down 
on  his  face  and  worship 
God,  declaring  that  God 
is  4  among  you  indeed. 

What  is  it  then,  breth-26 
ren  %  When  ye  come  to- 
gether, each  one  hath  a 
psalm,  hath  a  teaching, 
hath  a  revelation,  hath  a 
tongue,  hath  an  interpre- 
tation. Let  all  things  be 
done  unto  edifying.  If  27 
any  man   speaketh   in  a 


3  Or,  convicted 


4  Or, 


eration  calculated  to  diminish 
the  undue  interest  which  the 
Corinthian  Christians  had  mani- 
fested in  the  exercise  of  this 
gift,  and  to  lead  them  to.  regard 
prophesying  as  more  appropriate 
religious  exercise  for  a  church  of 
believers. 

24.  Reproved  by  all— judged  by 
all ;  that  is,  he  is  reached  and. 
influenced  by  what  they  say. 

26.  Bach  one  hath,  &c.  ;  that 
is,  you  severally  have  various 
gifts  and  attainments.  Use 
them  in  such  a  manner  as  will 
conduce  to  the  edifying  of  the 
church. 

27.  By  two,  &c. ;  that  is,  only 


G22 


I.  CORINTHIANS. 


14.   27— 


tongue,  let  it  be  by  two, 
or  at  the  most  three,  and 
that  in  turn  ;  and  let  one 

28  interpret :  but  if  there  be 
no  interpreter,  let  him 
keep  silence  in  the 
church  ;  and  let  him 
speak  to  himself,  and  to 

29  God.  And  let  the  pro- 
phets speak  by  two  or 
three,  and  let  the  others 

30 '  discern.  But  if  a  revela- 
tion be  made  to  another 
sitting   by,    let   the  first 

31  keep  silence.  For  ye  all 
can  prophesy  one  by  one, 
that  all  may  learn,  and 
all  may  be  2  comforted  ; 

32 and  the  spirits  of  the 
prophets   are   subject    to 

1  Gr.  discriminate. 


by  two  or  three  at  any  one  meet- 
ing. 

29.  The  others;  the  rest. — Dis- 
cern ;  attend. 

32.  The  meaning  of  the  verse 
is,  that  they  who  speak  are  not 
under  an  irresistible  influence, 
but  may  speak  or  refrain  from 
speaking,  as  they  please.  It 
would  appear  that  in  the  church 
in  Corinth  there  were  some  who 
claimed  to  be  acting  under  di- 
vine impulse,  and  yet  who  were 
not  under  their  own  control,  and 
who  thus  resembled  some  of  the 
heathen  soothsayers  and  some  of 
the  spiritualistic  mediums  of  our 
own  times. 

34,  35.  The  practice  of  speak- 
ing by  women  in  the  church  as- 
semblies, like  that  of  appearing 
unveiled,  ch.  11:3-16,  the  apos- 
tle condemns.  The  speaking  of 
women  in  the  synagogues  was 
expressly  forbidden  by  the  Rab- 
binical law,  and  no  woman  of 
good   character   ever   spoke    in 


the  prophets  ;  for  God  is  38 
not  a  God  of  confusion, 
but   of  peace  ;    as  in  all 
the     churches     of      the 
saints. 

Let    the    women    keep  34 
silence  in  the  churches  : 
for  it  is    not    permitted 
unto  them  to  speak  ;  but 
let  them  be  in  subjection, 
as    also    saith    the    law. 
And  if  they  would  learn  85 
any  thing,  let  them  ask 
their    own    husbands   at 
home :  for  it  is  shameful 
for  a  woman  to  speak  in 
the  church.     What  \  was  36 
it  from  you  that  the  word 
of   (rod   went   forth  ?    or 
came  it  unto  you  alone  \ 

2  Or,  exhorted 


public  in  the  Grecian  cities.  If, 
therefore,  women  appeared  and 
took  part  in  the  Christian  as- 
semblages in  Corinth,  they  would 
bring  universal  disrepute  and 
scandal  upon  the  church,  and 
their  speaking  would  not  be  and 
could  not  be  to  real  edification. 
If  women  wished  to  ask  ques- 
tions, as  others  might  and  did, 
they  could  wait  until  they  got 
home,  and  ask  then,  just  as 
children  would  be  instructed  to 
do  by  wise  parents  in  our  own 
times.  How  far  these  instruc- 
tions were  intended  to  be  uni- 
versal and  how  far  they  were 
applicable  simply  to  the  state 
of  civilization  which  then  exist- 
ed, is  a  question  which  has  been 
hotly  discussed  among  Biblical 
critics. 

36.  The  meaning  is  that  the 
church  of  Corinth  was  not  the 
original  parent  church,  and 
therefore  not  authorized  to 
introduce  new  and  unapproved 
usages. 


-15.  8. 


I.  CORINTHIANS. 


G23 


37  If  any  man  thinketh 
himself  to  be  a  prophet, 
or  spiritual,  let  him  take 
knowledge  of  the  things 
which  I  write  unto  you, 
that  they  are  the  com- 
mandment  of   the  Lord. 

38  'But  if  any  man  is  igno- 
rant, let  him  be  ignorant. 

39  Wherefore,  my  breth- 
ren, desire  earnestly  to 
prophesy,  and  forbid  not 
to   speak    with    tongues. 

40  But  let  all  things  be  done 
decently  and  in  order. 

15  Now  I  make  known 
unto  you,  brethren,  the 
gospel  which  I  preached 
unto  you,  which  also  ye 
received,  wherein  also  ye 
2  stand,  by  which  also  ye 
are  "saved ;  I  make  known, 
I  say,  3in  what  words  I 

1  Man3r  ancient  authorities    read  But 
if  any  man  knowelh  not, .he  is  not  knoivn. 

2  Or,  saved,  if  ye  hold  fast   what   I 


38.   Is  ignorant ;  a  contemptu- 
ous  expression    of    indifference 
as  to   the  opinion  of  such  a  one, 
however  great  his  pretensions. 
CHAPTER  XV. 

1,  2.  There  is  some  difficulty 
in  understanding  the  meaning 
of  the  apostle  in  these  verses, 
which  mark  a  transition  from 
the  preceding  chapter,  and  are 
introductory  to  a  chapter  on  the 
resurrection,  the  most  important 
chapter  in  the  Bible  bearing  on 
that  subject.  The  general  mean- 
ing is  clear  enough:  "I  now 
proceed  again  to  make  known 
to  you  the  Gospel  which  I 
preached  unto  you,  and  in  the 
words  in  which  I  preached  it 
unto  you. 

5.  To  Cephas;  Peter.  (Luke 
24:. 12,  34.)     Jesus  appeared  to 


preached  it  unto  you,  if 
ye  hold  it  fast,  except  ye 
believed  4in  vain.     For  1 3 
delivered  unto  you  first  of 
all  that  which  also  I  re- 
ceived,  how   that   Christ 
died  for  our  sins  accord- 
ing to  the  scriptures  ;  and  4 
that  he  was  buried  ;  and 
that  he  hath  been  raised 
on  the  third  day  accord- 
ing to  the  scriptures  ;  and  5 
that    he    appeared    t o 
Cephas ;      then     to     the 
twelve;  then  he  appeared  6 
to    above    fiv^d    hundred 
brethren  at  once,  of  whom 
the   greater   part   remain 
until  now,  but  some  are 
fallen  asleep  ;  then  he  ap-7 
peared  to  James  ;  then  to 
all  the  apostles  ;  and  last  8 
of  all,  as  unto  one  born 

preached  unto  you,  except  &c. 

3  Gr.  with  what  word. 

4  Or,  without  cause 

other  individuals  .  at  this  time ; 
but,  being  probably  not  known 
to  the  Corinthians,  they  are  not 
referred  to. 

6.  To  above  Jive  hundred  h'eth- 
ren  at  once.  This  was  most  prob- 
ably in  Galilee,  where  Jesus  re- 
peatedly met  his  disciples  after 
his  resurrection.  This  particular 
interview,  however,  is  not  re- 
corded by  the  evangelists. — 
Remain  until  now ;  are  still 
living. 

8.  To  me  also.  This  was  when 
Paul  was  on  his  journey  to  Da- 
mascus. (Acts  9:  3-6.) — Born- 
out  of  due  time.  Paul  thus  rep- 
resents his  late  call  to  be  a 
disciple  of  the  Saviour,  and  his 
being  the  last  one  to  whom 
Jesus  appeared,  as  a  mark  of 
unworthiness. 


024 


I.  CORINTHIANS. 


15.  8— 


out  of  due  time,  he  ap- 

9  peared  to  me  also.  For 
I  am  the  least  of  the 
apostles,  that  am  not 
meet  to  be  called  an 
apostle,  because  I  per- 
secuted   the    church    of 

10  God.  But  by  the  grace  of 
God  I  am  what  I  am :  and 
his  grace  which  was  be- 
stowed upon  me  was  not 
found  '  vain ;  but  I  la- 
boured more  abundantly 
than  they  all :  yet  not  I, 
but  the  grace  of  God 
which    was    with    me. 

u  Whether  then  it  be  I  or 
they,  so  we  preach,  and 
so  ye  believed. 

12  Now  if  Christ  is 
preached  that  he  hath 
been  raised  from  the  dead, 
how  say  some  among  you 
that  there  is  no  resurrec- 

i3tion  of  the  dead?  But  if 
there  is  no  resurrection  of 


1  Or,  void 

2  Some  ancient  authorities  read  our. 

3  Gr.  the  Christ. 


10.  But  1  labored,  &c. ;  that 
is,  this  grace  was  effectual  in 
leading  me  to  labor. 

11.  So  we  preach;  so  we  tes- 
tify, namely,  that  Jesus  did 
actually  arise  from  the  dead. 

14.  Vain ;  not  to  be  believed 
or  depended  upon;  for  they  had 
unequivocally  declared  that  they 
had  been  witnesses  of  his  res- 
urrection.—  Your  faith,  &c.  ; 
that  is,  all  ground  of  your  con- 
fideuce  in  the  gospel  is  taken 
away. 

17.  Ye  are  yet  in  your  sins; 
for  all  your  hopes  of,  pardon 
rest  on  the  truth  of  the  gospel; 
and   of    the    evidence    of    this 


the    dead,    neither    hath 
Christ  been  raised:    and  14 
if   Christ  hath  not  been 
raised,     then     is     our 
preaching     !  vain,     3  your 
faith  also  is  <  vain.     Yea,  15 
and   we   are  found   false 
witnesses  of  God;  because 
we  witnessed  of  God  that 
he    raised    up    "Christ: 
whom  he  raised  not  up, 
if  so  be  that  the  dead  are 
not    raised.     For    if    thelG 
dead    are    not    raised, 
neither  hath  Christ  been 
raised :  and  if  Christ  hath  17 
not  been  raised,  your  faith 
is  vain ;  ye  are  yet  in  your 
sins.      Then     they     also  18 
which   are   fallen    asleep 
in  Christ  have  perished. 
4  If  in  this  life  only  we  19 
have  hoped  in  Christ,  we 
are     of     all     men     most 
pitiable. 

But    now   hath   Christ  20 


4  Or,  If  we  have  only  hoped  in  Christ 
in  this  life 


truth,  the  doctrine  of  the  resur- 
rection of  Christ  is  the  founda- 
tion. 

18.  Li  (jhrist ;  in  spiritual 
union  with  him,  trusting  to  his 
salvation. 

19.  Most  pitiable;  being  ex- 
posed to  the  severest  trials  and 
persecutions  in  this  life,  and,  if 
hope  in  Christ  is  to  be  aban- 
doned, without  any  prospect  of 
happiness  in  another. 

20.  The  first-fruits.  Jesus 
Christ  was  the  first  who  arose  to 
immortality.  Others,  as  Lazarus, 
(John  11  :)'the  son  of  the  woman 
of  Shunem,  (2  Kings  4:  32-37,) 
and  of  the  widow  of  Nain,  (Luke 


—15.  29. 


I.  CORINTHIANS. 


625 


been  raised  from  the  dead, 
the    firstfruits    of    them 

21  that  are  asleep.  For  since 
by  man  came  death,  by 
man  came  also  the  resur- 

22rection  of  the  dead.  For 
as  in  Adam  all  die,  so 
also  in  x  Christ  shall  all  be 

23  made  alive.  But  each  in 
his  own  order :  Christ  the 
h'rstfruits  ;  then  they  that 
are  Christ's,  at  his  2com- 

24ing.  Then  cometh  the 
end,  when  he  shall 
deliver  up  the  king- 
dom to  aGk)d,  even  the 
Father ;  when  he  shall 
have  abolished  all  rule 
and    all    authority    and 

25  power.       For     he    must 

1  Gr.  the  Christ. 

2  Gr.  presence. 

3  Gr.  the  God  and  Father. 

4  Or,  But  when  he  shall  have  said,  All 


7:  12-15,)  were  only  restored  to 
this  mortal  life,  and  therefore 
were  not  cases  of  resurrection  in 
the  sense  of  this  chapter. 

21.  By  man;  by  Adam, 
through  his  first  transgression. 

22.  In  Adam  ;  through  Adam. 
— In  Christ;  through  Christ. — 
Shall  all  ue  made  alive ;  shall  be 
raised  from  the  dead. 

27,  28.  The  play  upon  the 
words  in  the  original  Greek 
here, — a  rhetorical  figure  quite 
characteristic  of  Paul, — is  meas- 
urably represented  in  the  New 
Version,  while  it  is  entirely 
ignored  in  the  Old  Version. 
The  passage  itself  carries  us  up 
into  thoughts  so  high  that  we 
may  well  confess  our  inability 
fully  to  comprehend  the  apos- 
tle's meaning.  It  seems,  how- 
ever, clearly  to  imply,  not  only 
the  unity  and  the  spirituality  of 
the  Godhead,  but  also  the  pro- 
found     but     incomprehensible 


[reign,  till  he  hath  put  all 
his  enemies  under  his 
feet.  The  last  enemy  26 
that  shall  be  abolished  is 
death.  For,  He  put  all  27 
things  in  subjection  under 
his  feet.  4  But  when  he 
saith,  All  things  are  put 
in  subjection,  it  is  evident 
that  he  is  excepted  who 
did  subject  all  things 
unto  him.  And  when  all  28 
things  have  been  sub- 
jected unto  him,  then 
shall  the  Son  also  him- 
self be  subjected  to  him 
that  did  subject  all  things 
unto  him,  that  God  may 
be  all  in  all. 

Else  what  shall  they  do  29 

things  are  put  in  subjection  (evidently 
excepting  him  that  did  subject  all  things 
unto  him),  when,  I  say,  all  things  &c. 


truth,  that  when  Christ's  medi- 
atorial work  is  done,  he  will,  in 
some  strange  and  inexplicable 
manner,  be  merged  in  and  be- 
come one  with  the  Father,  from 
whom  he  proceeded  in  the  first 
instance,  and  under  whose 
guidance  and  inspiration  he 
lived  and  wrought  out  his 
redeeming  work. 

29.  Baptized  for  the  dead.  This 
expression  has  been  a  source  of 
great  perplexity,  and  has  given 
rise  to  a  great  many  conjectural 
explanations.  The  most  satis- 
factory explanation  is  that  which 
regards  it  as  a  reference  to  an 
early  superstition,  in  which  sur- 
vivors allowed  themselves  to  be 
baptized  in  behalf  of  friends  who 
had  died  without  baptism.  We 
know,  from  other  sources,  that 
such  baptism  for  the  dead 
was  sometimes  practised,  in 
certain  localities,  in  the  early 
church. 


626 


I  CORINTHIANS. 


15.  29— 


which  are  baptized  for 
the  dead?  If  the  dead 
are  not  raised  at  all,  why 
then  are  they  baptized  for 

30  them  \  why  do  we  also 
stand  in   jeopardy  every 

31  hour  \  I  protest  by  ■  that 
glorying  in  you,  brethren, 
which  I  have  in  Christ 
Jesus    our    Lord,    I    die 

32  daily.  If  after  the  man- 
ner of  men  I  fought  with 
beasts  at  Ephesus,  2  what 
doth  it  profit  me  \  If  the 
dead  are  not  raised,  let  us 
eat  and  drink,  for  to-mor- 

1  Or,  your  glorying 

2  Or.  w/iat  doth  it' profit  me,  ifthedead 
are  not  ram  If    Let  us  eat  &c. 


30.  Jeopardy  every  hour;  in 
sucli  constant  exposure  to  suffer- 
ing. 

31.  That  glorying  in  you  ;  not 
by  your  rejoicing,  as  in  the  Old 
Version,  but  by  my  rejoicing  or 
glorying  in  you.  Paul  refers 
here  to  his  experience  of  joy  in 
the  Corinthians,  as  Christians 
who  had  been  converted  through 
his  instrumentality. — Idle  daily; 
lam  daily  environed  by  extreme 
sufferings  and  alarms. 

32.  Fought  with  beasts.  In 
ancient  times,  men  were  often 
required  to  fight  with  ferocious 
beasts,  in  a  large  amphitheatre, 
partly  as  a  punishment  for 
crimes,  and  partly  for  the 
amusement  of  the  populace. 
The  form  of  expression  does  not 
render  it  certain  that  Paul  had 
literally  been  put  to  this  trial. 
The  word  beasts  may  refer  to 
violent  human  enemies. — Let  us 
eat  and  drink;  that  is,  if  there 
be  no  future  state,  we  may  as 
well  enjoy  life  as  it  passes.  The 
aphorism  is  cited  from  Epicurean 
writers. 


row  we  die.  Be  not  de-  33 
ceived  :  Evil  company 
doth  corrupt  good  man- 
ners. 3  Awake  up  right- 34 
eously,  and  sin  not ;  for 
some  have  no  knowledge 
of  God  :  I  speak  this  to 
move  you  to  shame. 

But  some  one  will  say,  35 
How  are  the  dead  raised  \ 
and  with  what  manner  of 
body  do  they  come  \ 
Thou  foolish  one,  that  36 
which  thou  thyself  sow- 
est  is  not  quickened,  ex- 
cept   it    die:     and     that 37 

3  Gr.  Awake  out  of  drunkenness  right- 
eously. 


33.  Evil  company,  &c.  This 
passage,  also,  is  a  quotation 
from  a  Greek  poet.  By  one  of 
-those  sudden  transitions  eommon 
with  the  apostle,  he  passes  from 
a  strain  of  irony  to  one  of  solemn 
and  earnest  admonition. 

34.  I  speak  (his  to  move  you  to 
shame;  not  merely,  as  in  the 
Old  Version,  to  your  shame,  but 
to  arouse  you  to  repentance. 

36.  Thou  foolish  one  ;  not.  thou 
fool.  In  the  original,  the  term 
is  not  one  of  contempt,  but 
rather  one  of  pity.  It  is  literally, 
thoughtless  or  unthinking  one. 
— Is  not  quickened  ;  is  not  made 
alive;  does  not  urow. — Except  it 
die.  The  main  body  of  the  seed 
decays,  and  becomes  food  for 
the  small  germ  which  shoots 
from  it. 

37.  The  body  that  shall  be  ;  that 
is.  the  plant  itself,  with  its  foliage 
and  fructification.  —  But  a  hare 
grain, — mere  grain;  that  is,  the 
seed  only.  The  meaning  is,  that, 
in  the  same  manner,  the  body 
which  rises  will  be  of  a  very  dif- 
ferent nature  from  that  which  is 


-15.  42. 


I  CORINTHIANS. 


62? 


which  thou  so  west,  thou 
so  west  not  the  body  that 
shall  be,  but  a  bare  grain, 
it  may  chance  of  wheat, 
or  of   some   other  kind ; 

38 but  God  giveth  it  a  body 
even  as  it  pleased  him, 
and  to  each  seed  a  body 

39  of  its  own.  All  flesh  is 
not  the  same  flesh :  but 
there  is  one  flesh  of  men, 
and  another  flesh  of 
beasts,  and  another  flesh 
of  birds,  and  another  of 


committed  to  the  ground.  The 
illustration  and  the  argument  of 
the  apostle  are  all  inconsistent 
with  the  idea  that  the  same 
material  deposited  in  the  ground, 
will  rise  from  the  ground  to  be 
the  future  body  or  clothing  of 
the  spirit. 

38.  To  each  seed  a  body  of  its 
own.  God  gives  to  each  seed  its 
own  future  plant,  and  adapts  it 
to  its  own  necessities;  so  he  will 
give  to  each  soul  its  own  proper 
habitation  in  the  future  state. 

39-41.  The  meaning  is,  that 
this  great  and  obvious  variety 
among  the  works  of  God  should 
enlarge  our  conceptions  of  the 
greatness  of  the  change  to  be 
expected  in  the  resuirection, 
and  the  possibilities  of  glory  in 
the  heavenly  state. 

42-44.  These  statements  of 
the  apostle  coincide  fully  with 
obvious  philosophical  considera- 
tions to  forbid  our  harboring 
narrow  views  in  our  conceptions 
of  the  resuirection,  in.  respect  to 
the  physical  resemblance  and 
identity  of  the  body  that  shall 
rise,  compared  with  that  which 
is  deposited  in  "'the  ground. 
That  stratum  of  animal  and 
vegetable    mould   which    covers 


fishes.      There    are    also  40 
celestial  bodies,  and  bod- 
ies   terrestrial :    but    the 
glory  of   the  celestial  is 
one,  and  the  glory  of  the 
terrestrial      is     another. 
There  is  one  glory  of  the 41 
sun,  and  another  glory  of 
the    moon,    and    another 
glory   of    the  stars ;    for 
one    star   differeth   from 
another  star  in  glory.     So 42 
also  is  the  resurrection  of 
the  dead.     It  is  sown  in 


generations  of  men,  of  animals, 
and  of  plants,  are  successively 
formed,  has  an  average  of  only 
a  few  inches  in  depth,  and  it 
remains  from  age  to  age  the 
same.  The  animal  and  vegetable 
bodies  which  come  from  it,  after 
their  brief  period  of  organized 
existence,  return  to  it  again,  and 
are  resolved  once  more  to  the 
original  elements  out  of  which 
they  were  formed, — elements 
which  are  soon  reconstructed 
into  new  combinations.  Hence 
there  is  no  accumulation  of  the 
deposits  of  death  and  decay.  In 
the  oldest  countries  on  the  globe, 
where  two  hundred  generations 
of  men,  and  five  hundred  of 
domestic  animals  have  lived, 
died,  and  been  dissolved,  there 
is  no  accumulation.  Even  the 
materials  of  those  bodies  of  the 
dead  which  are  deposited,  by 
mourning  survivors,  deep  below 
the  surface,  or  in  tombs,  are  not 
preserved.  They  are  gradually 
resolved  into  gaseous  consti- 
tuents, which  rise  through  the 
intervening  obstructions,  and 
regain  the  soil  and  the  atmos- 
phere, thus  entering  again  into 
that  vast  storehouse  of  materials, 
from  which  the  whole  face  of 
nature  receives  its  perpetual ren- 


628 


I.  CORINTHIANS. 


15.  42— 


corruption  ;  it  is  raised  in 

43incorruption  :  it  is  sown 
in  dishonour ;  it  is  raised 
in  glory :  it  is  sown  in 
weakness  ;  it  is  raised  in 

44 power:  it  is  sown  a  nat- 
ural body  ;  it  is  raised  a 
spiritual  body.  If  there 
is  a  natural  body,  there  is 

45 also  a  spiritual  &0^?/.  So 
also  it  is  written,  The  first 
man  Adam  became  a  liv- 

46ing  soul.  The  last  Adam 
became  Si  life-giving  spirit. 
Howbeit  that  is  not  first 
which  is  spiritual,  but 
that  which  is  natural ; 
then  that  which  is  spirit- 

47  ual.  The  first  man  is  of 
the  earth,  earthy :  the 
second  man  is  of  heaven. 

48  As  is  the  earthy,  such  are 
they  also  that  are  earthy  : 
and  as  is  the  heavenly, 

1  Many  ancient  authorities  read  let  us 


ovation.  Thus  the  bodies  of 
men  and  of  animals,  the  trees 
and  the  fruits,  the  flowers,  and 
the  foliage,  now  enjoying  life 
upon  the  earth's  surface,  are 
composed  of  the  same  materials 
with  those  of  the  generation 
contemporary  with  Abraham. 
All  this  teaches  us  not  to  form 
gross  and  carnal  ideas  of  the 
resurrection;  and  it  gives  great 
force  and  emphasis  to  the  apos- 
tle's declarations,  "It  is  sown  a 
natural  body,  it  is  raised  a 
spiritual  body ;"  and  in  v.  50, 
"Flesh  and  blood  cannot  in- 
herit the  kingdom  of  God." 

45.  The  original  of  that  part 
of  the  verse  which  is  quoted, 
is  found  Gen.  2:  7.  The  anti- 
thesis in  the  apostle's  distinction 


such  are  they  also  that 
are  heavenly.  And  as  we  49 
have  borne  the  image  of 
the  earthy,  l  we  shall  also 
bear  the  image  of  the 
heavenly. 

Now  this  I  say,  breth-50 
ren,  that  flesh  and  blood 
cannot  inherit  the  king- 
dom of  God  ;  neither  doth 
corruption  inherit  incor- 
ruption.      Behold,   I  tell  51 
you  a  mystery  :  We  shall 
not  all  sleep,  but  we  shall 
all  be  changed,  in  a  mo- 52 
ment,  in  the  twinkling  of 
an  eye,  at  the  last  trump  : 
for     the     trumpet     shall 
sound,  and  the  dead  shall 
be  raised    incorruptible, 
and  we  shall  be  changed. 
For  this  corruptible  must  53 
put  on  in  corruption,  and 
this  mortal  must  put  on 

also  bear. 


between  that  which  receives  life 
and  that  which  gives  life,  is 
much  better  expressed  in  the 
New  Version  than  in  the  Old 
Version. 

48.  As  is  the  earthy  ;  that  is, 
as  is  Adam,  the  source  and 
origin  of  the  earthly,  physical 
nature  of  man. — The  heavenly  ; 
Christ,  as  designated  in  the  pre- 
ceding verse. 

50.  Flesh  and  blood  cannot  in- 
herit, &c.     See  v.  42-44. 

51.  Sleep;  die. 

52.  We  shall  be  changed ;  we, 
who  shall  then  be  alive.  This 
is  one  of  the  passages  which  in- 
dicate that  the  apostle  expected 
the  second  coming  of  Christ 
and  the  day  of  judgment  within, 
the  time  of  his  own  generation. 


-16.  5. 


I.  CORINTHIANS. 


629 


54  immortality.  But  when 
1  this  corruptible  shall 
have  put  on  incorruption, 
and  this  mortal  shall  have 
put  on  immortality,  then 
shall  come  to  pass  the  say- 
ing that  is  written,  Death 
is  swallowed  up  3in  vic- 

55  tory.  O  death,  where  is 
tLy   victory?      0   death, 

56  where  is  thy  sting  ?  The 
sting  of  death  is  sin  ;  and 
the  power  of  sin  is  the 

57  law  :  but  thanks  be  to 
God,  which  giveth  us  the 
victory  through  our  Lord 

58  Jesus  Christ.  Wherefore, 
my  beloved  brethren,  be 
ye  stedfast,  unmoveable, 
always  abounding  in  the 
work  of  the  Lord,  foras- 


1  Many  ancient  autherities  omit  this 
corruptible  shall  ha  ve  put  on  incorruption, 
and.  ' 

2  Or,  victoriously 


54.  That  is  written.  Expres- 
sions similar  to  those  here  used 
occur  in  Hos.  13:  14. 

55.  One  cannot  but  regret  that 
the  best  manuscripts  give  the 
reading  of  the  New  Version, 
which  follows  also  the  transla- 
tion of  Wycliffe  and  of  the 
Rheims,  or  Roman  Catholic 
Version.  The  reading  of  the 
Old  Version  was  not  only  sacred, 
by  reason  of  association,  but 
also  seems  rhetorically  much  the 
finer. 

56.  Is  the  law.  It  is  the  law 
which,  by  its  denunciations  and 
penalties,  makes  the  conse- 
quences of  sin  so  terrible. 

CHAPTER  XVI. 
1.    The  collection.      There  are 
various  allusions   to  this  contri- 
bution   collected    before   Paul's 
last  journey  to  Jerusalem,  in  the 
25 


much  as  ye  know  that 
your  labour  is  not 3  vain 
in  the  Lord. 

Now     concerning     the  16 
collection  for  the  saints, 
as   I  gave  order   to  the 
churches   of    Galatia,    so 
also    do    ye.     Upon    the  2 
first  day  of  the  week  let 
each  one  of  you  lay  by 
him  in  store,  as  he  may 
prosper,    that  no   collec- 
tions   be    made    when   I 
come.    And  when  1  arrive,  3 
4 whomsoever   ye    shall 
approve  by  letters,  them 
will  I  send  to  carry  your 
bounty  unto  Jerusalem: 
and  if  it  be  meet  for  me  4 
to  go  also,  they  shall  go 
with  me.    But  I  will  come  5 


3  Or,  void 

4  Or,  whomsoever  ye  shall  approve, 
will  1  send  with  letters 


history  and  in  the  writings  of 
Paul.  See  Rom.  15  :  25,  26. 
2  Cor.  9:1,  2.  Acts  24 :  17.  It 
is  interesting  to  observe  that, 
when  it  was  arranged,  at  Jeru- 
salem, that  Paul  should  devote 
his  labors  to  the  Gentile  world, 
Peter  charged  him  to  remember 
the  poor  at  Jerusalem.  (Gal. 
2: 10.)  This  charge  Paul  seems 
not  to  have  forgotten. 

4.  If  it  be  meet ;  if  it  be  de- 
sirable. 

5.  Macedonia.  Macedonia  was 
north  of  the  Egean  Sea.  Paul 
had  intended  to  have  visited 
Achaia  first,  and  then  to  have 
passed  on  to  Macedonia.  (2  Cor. 
1 :  15,  16.)  But  he  afterwards 
concluded  to  visit  Macedonia 
first.  It  will  be  seen  by  the 
map  that  neither  province  was 
on  the  direct  route  to  the  other. 


630 


I.  CORINTHIANS. 


16.  5— 


unto  you,  when  I  shall 
have  passed  through 
Macedonia  ;  for  I  do  pass 
6 through  Macedonia;  but 
with  you  it  may  be  that 
I  shall  abide,  or  even 
winter,  that  ye  may  set 
me  forward  on  my  journey 

7  whithersoever  I  go.  For 
I  do  not  wish  to  see  you 
now  by  the  way  ;  for  I 
hope  to  tarry  a  while  with 
you,  if  the  Lord  permit. 

8  But  I  will  tarry  at  Ephe- 
9sus  until  Pentecost;   for 

a  great  door  and  effectual 
is  opened  unto  me,  and 
there  are  many  adver- 
saries. 

10  Now  if  Timothy  come, 
see  that  he  be  with  you 
without  fear;  for  he 
worketh  the  work  of  the 

11  Lord,  as  I  also  do :  let  no 
man  therefore  despise 
him.  But  set  him  forward 
on  his  journey  in  peace, 
that  he  may  come  unto 
me :    for    I    expect    him 

12 with  the  brethren.  But 
as  touching  Apollos  the 

1  Or,  God's  will  that  he  should  come 
now 


8.  /  will  tarry  at  Ephesus,  &c. 
This  design  appears  to  have 
been  frustrated  by  the  distur- 
bances created  by  Demetrius  and 
his  fellow-craftsmen.  The  ex- 
pression, however,  indicates 
strongly  that  Paul  was  at  Ephe- 
sus  when  he  wrote  the  Epistle. 

10.  Timothy  ;  Ch.  4:  17,  18. 

11.  Despise  him;  on  account 
of  his  youth.  (1  Tim.  4:  12.) 

18.    Quit  you  like  men;  art  like 


brother,  I  besought  him 
much  to  come  unto  you 
with  the  brethren :  and  it 
was  not  at  all  'his  will  to 
come  now ;  but  he  will 
come  when  he  shall  have 
opportunity. 

Watch  ye,  stand  fast  in  13 
the  faith,   quit  you  like 
men,  be  strong.     Let  all  14 
that  ye  do  be  done  in  love. 

Now    I    beseech    you,  15 
brethren    (ye  know   the 
house  of  Stephanas,  that 
it    is    the    firstfruits    of 
Achaia,    and    that    they 
have  set    themselves    to 
minister  unto  the  saints), 
that  ye  also  be  in  sub- 16 
jection  unto  such,  and  to 
every  one  that  helpeth  in 
the  work  and  laboureth. 
And     I    rejoice     at    the  17 
a  coming  of  Stephanas  and 
Fortunatus  and  Achaicus: 
for  that  which  was  lacking 
on  your  part  they  sup- 
plied.   For  they  refreshed  18 
my     spirit    and    yours : 
acknowledge  ye  therefore 
them  that  are  such. 

2  Gr.  presence. 


men. 

15.  Stephanas  is  mentioned  In 
1 :  16.  —  To  minister  unto  the 
saints  ;  i.  e.,  probably  to  provide 
for  their  wants  through  the  con- 
tributions already  referred  to, 
taken  up  for  the  poor  disciples 
at  Jerusalem. 

17.  At  the  coming,  &c.  These 
individuals  appear  to  have  been 
the  bearers  of  the  letter  to  Paul, 
heretofore  often  referred  to. 


-16.  24. 


I.  CORINTHIANS. 


631 


19  The  churches  of  Asia 
salute  you.  Aquila  and 
Prisca  salute  you  much 
in  the  Lord,  with  the 
church    that    is  in   their 

20  house.  All  the  brethren 
salute  you.  Salute  one 
another  with  a  holy  kiss. 

21  The   salutation   of    me 

1  That  is,  Our  Lord  cometh. 


19.  Asia;  a  particular  prov- 
ince of  Asia  Minor,  so  called. 
(1  Pet.  1:1.)  Ephesus  was  its 
metropolis. — Aquila  and  Priscil- 
la;  Acts  18:2,  3. 

21.  Paul's  Epistles  were  gen- 
erally written  by  means  of  an 
amanuensis.  Writiug,  in  those 
days,  was  much  more  laborious 
than  now,  and  was  frequently 
performed  through  the  inter- 
vention of  one  professionally 
skilled  in  the  manual  operation. 

22.  Anathema,  Maran-atha. 
The  former  is  a  word  of  Greek, 
and  the  latter  one  of  Hebrew 
origin.  The  literal  meaning  is, 
Let  him  be  accursed,  The  Lord 
is  coming. 


Paul  with  mine  own  hand. 
If  any  man  loveth  not  the  22 
Lord,    let    him    be    ana- 
thema.      1  Maran      atha. 
The  grace   of    the    Lord  23 
Jesus  Christ  be  with  you. 
My  love  be  with  you  all  24 
in  Christ  Jesus.    Amen. 


The  Old  Version  contained 
the  following'  addition  to  this 
Epistle:  "  The  first  Epistle  to  the 
Corinthians  was  written  from 
Philippi,  by  Stephanas,  and 
Fortunatus,  and  Aehaicus,  and 
Timotheus. "  This  statement, 
like  the  others  similar  to  it,  ap- 
pended to  some  of  the  other  Epis- 
tles, is  universally  admitted  to 
have  been  added  without  author- 
ity, in  later  times.  In  this  in- 
stance, it  is  obviously  incorrect, 
being  inconsistent  with  allusions 
contained  in  the  Epistle  itself. 
The  Epistle  was  probably  written 
from  Ephesus.  as  indicated  in 
the  introductory  note  on  page 
580. 


THE  SECOND  EPISTLE  TO  THE 

CORINTHIANS. 


Afteh  Paul  had  written  and  sent  his  first  letter  to  the  Corinthian 
church,  in  addition  to  the  anxious  concern  which  he  continued 
to  feel  on  account  of  those  difficulties  and  dissensions  which 
were  the  occasion  of  his  writing,  he  could  not  but  be  solicitous 
in  respect  to  the  manner  in  which  they  wTould  receive  his  ex- 
postulations and  reproofs.  He  was  then  at  Ephesus,  and  intend- 
ed to  remain  there  (1  Cor.  1G:G)  for  some  time  longer;  but, 
being  compelled  to  leave  the  city  by  the  violent  hostility  of 
Demetrius  and  his  fellow-craftsmen,  (Acts  19:  23  to  20:  1,)  he 
travelled  north,  towards  Macedonia,  looking  for  the  return  of 
Titus,  whom  he  is  supposed  to  have  sent  to  Corinth,  and  from 
whom  he  expected  to  hear  tidings  of  that  church,  especially 
in  reference  to  the  reception  of  his  First  Epistle.  (2  Cor. 
2:13.) 

TThen  he  arrived  in  Macedonia,  he  met  Titus,  (2  Cor.  7:  5-7,)  who 
informed  him  of  the  favorable  reception  of  his  Epistle,  and  of 
the  salutary  effects  which  it  had  produced.  This  Second  Epis- 
tle was,  accordingly,  written  from  Macedonia,  after  receiving 
the  report  of  Titus.  Its  object  was  to  express  the  satisfaction 
which  Paul  felt  in  the  manner  in  which  his  former  reproofs  had 
been  received,  and  in  the  marks  of  repentance  and  reformation 
which  they  had  manifested;  and,  also,  to  communicate  to  them 
other  instructions  on  various  subjects,  such  as  the  circumstances 
of  their  case  seemed  to  require. 


1     Paul,     an     apostle     of 
Christ  Jesus  through  the 


1  Gr.  the  brother. 


CHAPTER   I. 

1.  And  Timothy.  It  would 
seem,  from  the  circumstance 
that  the  name  of  Timothy  is 
here  associated  with  that  of 
Paul,  that  he  did  not  go  to  Cor- 

[632] 


will  of  God,  and  Timothy 
'our    brother,    unto     the 


inth,  as  Paul  had  intended,  (1 
Cor.  4 :  17,  18,)  but  that  he  went 
only  to  Macedonia,  and  remained 
there  until  Paul  joined  him.  In 
fact,  Paul  intimates  a  doubt 
whether  lie  would  actually  reach 


— 1 


F.   CORINTHIANS. 


633 


church  of  God  which  is  at 
Corinth,  with  all  the 
soirits   which  are  in  the 

2  whole  of  Achaia  :  Grace 
to  you  and  peace  from 
God  our  Father  and  the 
Lord  Jesus  Christ. 

3  Blessed  be  the  God  and 
Father  of  our  Lord  Je- 
sus    Christ,   the     Father 

4  of  mercies  and  God 
of  all  comfort ;  who  com- 
forteth  us  in  all  our  af- 
fliction, that  we  may  be 
able  to  comfort  them  that 
are  in  any  affliction, 
through  the  comfort 
wherewith  wo  ourselves 
are    comforted    of    God. 

5"  :Tf  as  the  sufferings  of 
Ohric"   abound    unto  us, 


Corinth,  in  his  allusion  to  the 
subject,  in  1  Cor.  16:10.  His 
primary  destination  was  Mace- 
donia, as  is  stated  in  the  ac- 
count in  tho  Acts  19:  21,  22. 
—  Achaia;  the  province  of 
which  Corinth  was  the  capital. 

4.  Our  affliction.  Paul,  and 
probably  Timothy  with  him, 
had  been  exposed  to  great  dan- 
ger at  Ephesus,  (Acts  19:23- 
41 ;)  and  his  mind  appears  to 
have  been  oppressed  at  this  time 
with  much  anxiety  and  dejec- 
tion.     (Compare  v.  8,  2:13.) 

5-7.  The  differences  between 
the  Old  Version  and  the  New 
Version  here  are  partly  cine  to 
differences  in  the  order  of  the 
words  in  different  manuscripts, 
which  do  not,  however,  greatly 
change  the  practical  meaning  of 
the  passage;  the  general  sense  is 
that  Paul's  affliction  and  the 
comfort  afforded  hirn  in  the  nf- 
fliction  are  accepted  by  him  as 
means  which  enable  him  to  show 
to  the   Corinthians  the    power 


even  so  our  comfort  also 
abounde  th  through 
Christ.  But  whether  we  6 
be  afflicted,  it  is  for  your 
comfort  and  salvation; 
or  whether  we  be  com- 
forted, it  is  for  your  com- 
fort, which  worketh  in 
tho  patient  enduring  of 
the  same  sufferings  which 
we  also  suffer  :  and  our  7 
hope  for  you  is  stedfast  ; 
knowing  that,  as  ye  are 
partakers  of  the  suffer- 
ings, so  also  are  ye  of  the 
comfort.  For  we  would  8 
not  have  you  ignorant, 
brethren,  concerning  our 
affliction  which  befell  us 
in  Asia,  that  we  were 
weighed  down  exceeding- 


and  grace  of  God,  and  so  to  lead 
them  to  the  patient  endurance 
of  suffering  by  the  same  power 
and  grace.  More  important  is 
the  change  which  the  revisers 
have  made  in  the  translation. 
In  the  Old  Version  the  same 
Greek  word  was  rendered  some- 
times comfort,  sometimes  consola- 
tion, probably  in  order  to  pre- 
vent a  supposed  rhetorical  blem- 
ish, from  the  too  frequent 
repetition  of  the  same  word; 
this  change,  however,  not  only 
made  the  English  Version  dif- 
ferent from  the  originMl,  but 
also  impaired  its  spiritual  mean- 
ing. Consolation  is  alleviation 
of  suffering;  comfort  is  strength 
imparted  to  endure  suffering. 
"What  Paul  in  this  passage  exalts 
is  the  comforting  grace  of  God, 
that  is,  the  strength-giving 
grace,  the  divine  power,  "which 
worketh  in  the  patient  enduring 
of  suffering." 

8.   Asia;    that     province     of 
Asia  Minor  of    which  Epheiui 


634 


II.  COlilNTllIANS. 


1.  8— 


ly,  beyond  our  power,  in- 
somuch that  we  despaired 

9  even  of  life  :  'yea,  we  our- 
selves have  had  the  "an- 
swer of  death  within  our- 
selves, that  we  should  not 
trust  in  ourselves,  but  in 
God    which    raiseth    the 

10 dead:  who  delivered  us 
out  of  so  great  a  death, 
and  will  deliver :  on  whom 
we  have  3set  our  hope  that 
he  will  also  still  deliver 

11  us ;  ye  also  helping  to- 
gether on  our  behalf  by 
your  supplication  ;  that, 
for  the  gift  bestowed  upon 
us  by  means  of  many, 
thanks  may  be  given  by 
many  persons  on  our  be- 
half. 

12  For  our  glorying  is 
this,  the  testimony  of  our 
conscience,  that  in  holi- 
ness and  sincerity  of  God, 
not  in  fleshly  wisdom  but 


1  Or,  but  we  ourselves 

2  Or,  sentence 

3  Some  ancient  authorities  read  set  our 


in  the  grace  of  God,  we 
behaved  ourselves  in  the 
world,  and  more  abun- 
dantly to  you- ward.  For  13 
we  write  none  other  things 
unto  you,  than  what  ye 
read  or  even  acknowledge, 
and  I  hope  ye  will  ac- 
knowledge unto  the  end : 
as  also  ye  did  acknow-14 
ledge  us  in  part,  that  we 
are  your  glorying,  even 
as  ye  also  are  ours,  in  the 
day  of  our  Lord  Jesus. 

And  in  this  confidence  15 
I  was  minded  to  come  be- 
fore  unto  you,    that  ye 
might     have     a     second 
'benefit;  and  by  you  toi6 
pass  into  Macedonia,  and 
again  from  Macedonia  to 
come  unto   you,    and  of 
you  to  be  set  forward  on 
my  journey  unto  Judaea. 
When    I    therefore    was  17 
thus  minded,  did  I  shew 


hope  •  and  still  will  he  deliver  vs. 

4  Or,  grace    Some  ancient  authorities 
read  joy. 


was  the  capital.  See  1  Pet.  1 : 
1,  where  it  is  enumerated  with 
the  other  provinces. —  Weighed 
down  ;  by  the  violent  hostility  of 
enemies. 

9.  Answer  of  death  within  our- 
selves ;  a  strong  presentiment 
that  we  should  not  escape  death. 

12.  In  holiness  and  sincerity  of 
God;  that  is,  sincerity  imparted 
by  God. — Fleshly  wisdom;  hu- 
man wisdom. —  We  behaved  our- 
selves; regulated  our  conduct. — 
More  abundantly;  more  espe- 
cially. 

13.  Read  or  even  acknowledge. 
The  word  read  would  seem  to 
be  used,  iu  this   connection,  in 


a  sense  analogous  to  that  in 
which  the  word  hear  is  often  em- 
ployed ;  as  in  John  8 :  43. 

14.  In  part;  in  some  degree. 
— Are — ours  ;  are  to  be  ours. 
The  apostle  expresses  a  similar 
sentiment,  in  another  of  his 
Epistles.     (1  Thess.  2:  19.) 

15.  In  this  confidence;  namely, 
his  confidence  in  their  regard 
and  attachment  to  him. — /  iras 
minded  to  come;  I  had  intended 
to  come. — A  second  benefit.  He 
had  already  once  visited  Corinth, 
when  he  first  planted  the  gospel 
there. 

17.  Bid  I  shew  fickleness?  was 
it  through  lightness  or  fickleness 


-2.2. 


II.  CORINTHIANS. 


635 


fickleness  ?  or  the  things 
that  I  purpose,  do  I  pur- 
pose according  to  the 
flesh,  that  with  me  there 
should  be  the  yea  yea  and 

18 the  nay  nay?  But  as 
God  is  faithful,  our  word 
toward   you   is   not    yea 

19  and  nay.  For  the  Son  of 
God,  Jesus  Christ,  who 
was  preached  among  you 
1  by  us,  even  x  by  me  and 
Silvanus  and  Timothy, 
was  not  yea  and  nay,  but 

so  in  him  is  yea.  For  how 
many  soever  be  the  pro- 
mises of  God,  in  him  is 
the  yea :  wherefore  also 
through  him  is  the  Amen, 
unto   the    glory   of   God 

1  Gr.  through. 

2  Gr.  into. 

3  Or,  seeing  that  he  both  sealed  us 


of  mind  that  I  did  not  carry 
this  design  into  effect  ? — Accord- 
ing to  the  flesh ;  insincerely  and 
dishonestly,  as  men  often  do. — 
Yea,  yea,  and  the  nay,  nay  ;  one 
thing  in  promise  and  profession, 
and  another  in  secret  design. 

19.  Silvanus;  Silas,  who  is 
often  mentioned  in  the  Acts  as 
Paul's  companion  in  labor  and 
suffering. 

20.  The  Old  "Version  read,  For 
all  the  promises  of  God  in  him  are 
yea,  and  in  him  Amen  unto  the 
glory  of  God  ly  us.  The  mean- 
ing is  far  better  expressed  in  the 
New  Version.  The  promises  of 
God  in  Christ  are  yea;  a  posi- 
tive and  trustworthy  assurance 
underlies  them  all;  by  his  Spirit 
there  is  also  given  to  us  the 
grace  of  confidence,  whereby  we 
are  able  to  exercise  perfect  assur- 
ance in  those  promises,  an  assur- 
ance which  to  them  all  cries 
Amen. 


through  us.  Now  he  that  21 
stablisheth  us  with  you 
2  in  Christ,  and  anointed 
us,  is  God ;  3  who  also  22 
sealed  us,  and  gave  us 
the  earnest  of  the  Spirit 
in  our  hearts. 

But  I  call   God  for  a  23 
witness    upon    my  soul, 
that  to  spare  you  I  for- 
bare   to  come  unto  Cor- 
inth.    Not  that  we  have  24 
lordship  over  your  faith, 
but  are  helpers  of  your 
joy:     for    by    4 faith   ye 
stand.      B  But    I    deter-  2 
mined    this    for    myself, 
that   I  would  not    come 
again  to  you  with  sorrow. 
For  if  I  make  you  sorry,  % 

4  Or,  your  faith 

5  Some  ancient  authorities  read  For. 


21.  Anointed  us;  consecrated 
us  to  his  service ;  anointing  hav- 
ing been,  in  ancient  times,  a 
ceremony  of  consecration. 

22.  The  earnest  of  the  Spirit ; 
the  influences  of  the  Spirit,  as 
the  earnest  and  pledge  of  the 
faithful  fulfillment  of  the  divine 
covenant. 

23.  To  spare  you,  &c.  The 
idea  seems  to  be,  that  his  reason 
for  not  going  to  them,  as  he  had 
intended,  was  to  spare  them  the 
pain  of  a  personal  interview  un- 
der the  peculiar  circumstances 
of  the  case. 

24.  The  meaning  is,  that  he 
disavows,  on  the  part  of  himself 
and  Timothy,  all  authority  to 
exercise  spiritual  dominion  over 
them;  the  province  of  the  apos- 
tle was  only  to  aid  and  guide 
the  disciples  of  Christ  in  their 
efforts  to  attain  eternal  life. 

CHAPTER  II. 
2.    He  wished    to   regard  his 


636 


II.  CORINTHIANS. 


2.  2- 


who  then  is  he  that 
maketh  me  glad,  but  he 
that    is    made    sorry   by 

3  me  ?  And  I  wrote  this 
very  thing,  lest,  when  I 
came,  I  should  have  sor- 
row from  them  of  whom 
I  ought  to  rejoice  ;  hav- 
ing confidence  in  you  all, 
that  my  joy  is  the  joy  of 

4  you  all.  For  out  of  much 
affliction  and  anguish  of 
heart  I  wrote  unto  you 
with  many  tears  ;  not 
that  ye  should  be  made 
sorry,  but  that  ye  might 
know  the  love  which  I 
have  more  abundantly 
unto  you. 

5  But  if  any  hath  caused 
sorrow,  he  hath  caused 
sorrow,  not  to  me,  but  in 
part  (that  I  press  not  too 

6  heavily)  to  you  all.    Sufn- 

1  Gr.  the  more. 

2  Some  ancient  authorities  omit  rather. 


spiritual  children  as  the  source 
of  joy  and  happiness  to  him, 
and  accordingly  he  did  not  wish 
to  be  the  means  of  giving  pain 
to  them. 

3.  That  my  joy  U  the  joy  of  you 
all ;  that  my  enjoyment  consists 
in  promoting  and  witnessing 
yours. 

4.  I  wrote  unto  you  ;  referring 
to  his  former  Epistle. 

5.  It  is  generally  supposed 
that  the  individual  whose  case  is 
considered  in  1  Cor.  5:  is  re- 
ferred to  in  this  passage.  (5-8.) 
The  meaning  of  this  verse  is  not 
clear.  The  irlea  may  be,  that 
the  pain  which  that  case  had 
given  the  apostle  was  only  a 
partial  and  temporary  interrup- 
tion to  the  joy  and  satisfaction 


cient  to  such  a  one  is  this 
punishment     which    was 
inflicted   by  '  the  many  ; 
so    that    contrariwise   ye 7 
should     "rather     forgive 
him    and    comfort  "him, 
lest  by  any  means  such  a 
one  should  be  swallowed 
up    with    his    overmuch 
sorrow.     Wherefore  I  be-  8 
seech  you  to  confirm  your 
love  toward  him.     For  to  9 
this  end  also  did  I  write, 
that   I   might   know   the 
proof   of    you,    3  whether 
ye    are    obedient    in    all 
things.     But  to  wThom  yeio 
forgive  any  thing,  I  for- 
give also  :  for  what  1  also 
have  forgiven,  if  I  have 
forgiven    any   thing,    for 
your  sakes   have  I  for- 
given it  in  the  4  person  of 
Christ;    that    no   advan-il 

3  Some  ancient  authorities  read  where- 
by. 4  Or,  presence 


which  the  church  at  Corinth  had 
generally  afforded  him. 

6.  It  would  seem  that  Paul 
had  learned,  perhaps  through 
Titus,  (see  ch.  7:  5-7,)  that  the 
church  had  exercised  towards 
this  offending  member  the  disci- 
pline which  he  had  recommend- 
ed in  the  former  Epistle. 

7.  Ye  should  rather  forgive  him  ; 
that  is,  ye  ought  now  to  forgive 
him. 

8.  Confirm  ;  restore  and  estab- 
lish. 

10.  The  difference  in  reading 
here,  between  the  Old  and  the 
New  Versions,  is  a  gain  to  sim- 
plicity, but  leaves  the  sense 
unchanged. 

11.  By  Satan  ;  by  retaining  in 
his   kingdom   one,  who,    being 


-3.  2. 


II.  CORINTHIANS. 


037 


tage  may  be  gained  over 
us  by  Satan  :  for  we  arc 
not  ignorant  of  hie  de- 
vices. 

12  ISTow  when  I  came  to 
Troas  for  the  gospel  of 
Christ,  and  when  a  door 
was  opened  unto  me  in 

13  the  Lord,  I  had  no  relief 
for  my  spirit,  because  I 
found  not  Titus  my 
brother  :  but  taking  my 
leave  of  them,  I  went 
forth      into     Macedonia. 

14  But  thanks  be  unto  Gfod, 
which  always  leadeth  us 
in  triumph  in  Christ,  and 
maketh  manifest  through 
us  the  savour  of  his 
knowledge  in  every  place. 


1  Or,  making  merchandise  of  the  word    of  God 


For  we  are  a  sweet  savour  15 
of    Christ  unto,  God,   in 
them  that  are  being  saved, 
and  in  them  that  are  per- 
ishing;  to  the  one  a  sa-is 
vour    from     death    unto 
death  ;  to  the  other  a  sa- 
vour from  life  unto  life. 
And  who  is  sufficient  for 
these  things  ?     For  we  are  17 
not  as  the  many,  Corrupt- 
ing the  word  of  God  :  but 
as  of  sincerity,  but  as  of 
God,  in  the  sight  of  God, 
speak  we  in  Christ. 

Are  we  beginning  again  3 
to    commend    ourselves  % 
or  need  we,  as  do  some, 
epistles  of  commendation 
to  you  or  from  you  \    Ye  2 


penitent,  ought  now  to  be  re- 
stored to  the  kingdom  of  Christ. 
(Compare  1  Cor.  5:5.) 

12.  For  the  gospel  of  Christ ; 
that  is,  because  of  the  gospel  of 
Christ,  in  order  to  preach  it. 
Troas  was  on  the  coast  near  the 
north-eastern  corner  of  the 
Egean  Sea,  on  tho  way  from 
Ephesus  to  Macedonia. 

13.  I  had  no  relief  for  my 
spirit.  lie  felt  so  solicitous  to 
hear  from  Corinth  that  he  could 
not  continue  in  his  work  at 
Troas,  although  a  favorable  op- 
portunity for  effort  seemed  to  be 
open  there  before  him.  He 
accordingly  went  on  into  Mace- 
donia, hoping  to  find  Titus 
there. 

14.  Leadeth  us  in  triumph. 
There  is  an  implied  figure  drawn 
from  the  Greek  triumphal  pro- 
cessions, in  which  captives  were 
led,  to  grace  the  triumph  of 
their  conquerors.  It  expresses 
the  complete  dependence  of  the 


apostle  on  God.  The  Christian 
captive,  however,  shares  in  the 
triumph  of  his  conqueror. — In 
every  place  ;  that  is,  wherever  we 
go,  Though  he  left  a  favorable 
opening  for  usefulness  in  Troas, 
he  found  that  he  was  made  the 
instrument  of  disseminating  the 
knowledge  of  God  in  Macedonia. 

15.  For  ice  are  a  sweet  savor  ; 
our  labors  and  instrumentality 
arc  acceptable  to  God. 

16.  A  savor  from  death  unto 
death;  by  being  the  means  of 
greatly  aggravating  their  sin. 
For  the  guilt  and  condemnation 
of  the  sinner  is  in  proportion  to 
the  light  and  the  privileges 
which  he  enjoys.  —  For  these 
things ;  for  such  high  responsi- 
bilities. 

CHAPTER  III. 
2.  The  meaning  is,  that  the 
feeling  of  attachment  and  regard 
which  subsisted  between  Paul 
and  the  Corinthian  church  -were 
universally  known. 


638 


II.  CORINTHIANS. 


3.2-^ 


are  our  epistle,  written  in 
our    hearts,    known    and 

3  read  of  all  men  ;  being 
made  manifest  that  ye  are 
an  epistle  of  Christ,  min- 
istered by  us,  written  not 
with  ink,  but  with  the 
Spirit  of  the  living  God  ; 
not  in  tables  of  stone,  but 
in  tables  that  are  hearts 

4  of  flesh.  And  such  confi- 
dence  have   we    through 

5  Christ  to  God-ward  :  not 
that  we  are  sufficient  of 
ourselves,  to  account  any 
thing  as  from  ourselves  ; 
but  our  sufficiency  is  from 

1  Or,  testament 

2  Gr.  in  letters. 


3.  An  epistle  of  Christ  minis' 
tered  by  us  ;  the  work  of  Christ, 
performed  by  our  instrumental- 
ity.— Tables  ;  tablets. 

4.  Through  Christ  to  God- 
ward  ;  in  God  through  Christ. 

6.  Not  of  the  letter  ;  not  of  the 
written  law,  that  is,  of  the  Old 
Testament  dispensation.  —  Of  the 
Spirit ;  of  the  gospel,  which  had 
yet  been  communicated  thus  far 
chiefly  by  direct  spiritual  influ- 
ences, and  not  by  written  rec- 
ords. —Killeth;  denounces  death. 
[This  is  a  commonly  accepted 
interpretation  of  this  passage; 
but  it  does  not  seem  to  me  to  be 
the  correct  one.  The  contrast 
to  which  Paul  here  refers  is  not 
merely  between  the  Old  Testa- 
ment and  the  New,  but  between 
the  expression  of  truth  in  Avoids 
and  letters,  and  the  profounder 
expression  of  truth  in  the  inward 
spiritual  experience;  and  he  de- 
clares that  he  is  made  a  minis- 
ter, not  of  mere  words  and 
phrases,  which  are  nothing  ex- 
cept as  they  are  instruments,  but 
of   spiritual   life,   which    words 


God  ;  who  also  made  us  6 
sufficient  as  ministers  of 
a  new  'covenant  ;  not  of 
the  letter,  but  of  the 
spirit :  for  the  letter  kill- 
eth, but  the  spirit  giveth 
life.  But  if  the  minis tra- 7 
tion  of  death,  "written 
and  engraven  on  stones, 
came  Vith  glory,  so  that 
the  children  of  Israel 
could  not  look  stedfastly 
upon  the  face  of  Moses 
for  the  glory  of  his  face  ; 
which  glory  4was  passing 
away  :  how  shall  not  8 
rather  the  ministration  of 

3  Gr.  in. 

4  Or,  was  being  done  away 


and  phrases  are  intended  to 
serve.  His  meaning  is  thus  in- 
terpreted by  John  6:  63.  It  is 
true  that  in  the  gospel  the  spir- 
itual element  is  more  predomi- 
nant; in  the  Old  Testament 
greater  stress  is  laid  upon  the 
ietter,  and  literal  obedience  to 
it.  But  throughout  the  Old 
Testament,  the  Israelites  are 
often  warned  against  reposing 
confidence  in  the  letter,  and 
instructed  that  God  looks  only 
upon  the  spirit,  and  measures 
men  by  their  spiritual  obedience 
to  him. — L.  A.J 

7.  The  ministration  of  death ; 
the  ministration  of  that  covenant 
which  denounced  death.  —  On 
xloiics  ;  referring  to  the  two 
tables  of  stone  on  which  the  ten 
commandments  were  written. — 
Came  with  glory;  in  respect  to 
the  circumstances  of  its  first  pro- 
mulgation. Allusion  is  here 
made  to  the  account  recorded 
in  Ex.  34 :  29.  30.  —  Was  passing 
away  ;  was  temporary  and  tran- 
sient. 

8.  The    ministration    of    ih* 


-3.  17. 


II.  CORINTHIANS. 


C39 


the  spirit  be  with  glory  \ 

9  'For  if  the  ministration  of 
condemnation  is  glory, 
much  rather  doth  the 
ministration  of  righteous- 

loness  exceed  in  glory.  For 
verily  that  which  hath 
been  made  glorious  hath 
not  been  made  glorious 
in  this  respect,  by  reason 
of  the  glory  that  surpas- 

liseth.  For  if  that  which 
"passeth  away  was  3with 
glory,  much  more  that 
which  remaineth  is  in 
glory. 

12  Having  therefore  such 
a  hope,  we  use  great  bold- 

I3ness  of  speech,   and  are 

1  Many  ancient  authorities  read  For  if 
to  the  ministration  of  condemnation  there 
is  glory. 

2  Or,  is  being  done  away 
•      3  Gr.  through. 

\      4  Or,  unto 


Spirit ;  that  is,  of  the  gospel, 
promulgated  by  the  agency  of 
the  Spirit. 

10.  Hath  not  been  made  glorious 
in  this  respect ;  that  is,  in  com- 
parison with  the  glory  of  the 
new  dispensation. 

13,  14.  Should  not  look  stead- 
fastly on  the  end  of  that  wMch  was 
passing  away.  The  veil  was  put 
on,  not  to  conceal  the  glory,  but 
to  conceal  the  fact  that  the  glory 
vanished  away  as  soon  as  Moses 
had  ceased  speaking  to  the  peo- 
ple. In  the  Old  Testament  ac- 
count (Exod.  34 :  33)  it  is  stated, 
that  ' '  till  Moses  had  done  speak- 
ing, he  put  a  veil  on  his  face ;" 
but  the  word  till  was  inserted  by 
the  translators,  and  the  contest 
there  shows  very  clearly  that  it 
was  when  he  had  done  speaking 
he  put  this  veil  on ;  for  in  verse 
35  it  is   stated   distinctly  that 


not  as  Moses,  who  put  a 
veil  upon  his  face,  that 
the  children  of  Israel 
should  not  look  sted- 
fastly  4on  the  end  of  that 
which5 was  passing  away: 
but  their  6minds  were  14 
hardened  :  for  until  this 
very  day  at  the  reading 
of  the  old  'covenant  the 
same  veil 8  remaineth  un- 
lifted  ;  which  veil  is  done 
away  in  Christ.  But  15 
unto  this  day,  whensoever 
Moses  is  read,  a  veil  lieth 
upon  their  heart.  But  is 
whensoever  9  it  shall  turn 
to  the  Lord,  the  veil  is 
taken    away.       Now  the  17 

5  Or,  tvas  being  done  away 

6  Gr.  thoughts. 

7  Or,  testament 

8  Or,  remaineth,  it  not  being 
that  it  is  done  away 

9  Or,  a  man  shall  turn 


"the  children  of  Israel  saw  the 
face  of  Moses  that  the  skin  of 
Moses'  face  shone;  and  Moses 
put  the  veil  upon  his  face  again, 
until  he  went  in  to  speak  with 
him."  All  modern  versions,  and 
nearly  all  modern  scholars,  agree 
in  thus  understanding  the  inci- 
dent. This  veil,  Paul  says,  still 
continues  on  the  hearts  of  the 
people,  so  as  to  prevent  them 
from  seeing  the  perishable  nature 
of  the  law.  This  metaphor  was 
rendered  peculiarly  appropriate 
by  the  fact  that  in  the  syna- 
gogues the  Jews  prayed  and 
read  with  veils  upon  their  heads. 

16.  Whensoever  it  shall  turn; 
that  is,  when  the  heart  of  the 
children  of  Israel  shall  turn. 

17.  The  Spirit;  the  spirit 
spoken  of  in  v.  6, ^-namely,  the 
spiritual  dispensation.  The  Lord 
is  the  foundation  and  support  of 


640 


II.  CORINTHIANS. 


3.  17— 


Lord  is  the  Spirit :  and 
where  the  Spirit  of  the 
Lord  is,  there  is  liberty. 

18  But  we  all,  with  unveiled 
face  J  reflecting  as  a  mir- 
ror the  glory  of  the  Lord, 
are  transformed  into  the 
same  image  from  glory  to 
glory,  even  as  from  3the 
Lord  the  Spirit. 

4  Therefore  seeing  we 
have  this  ministry,  even 
as    we    obtained  mercy, 

2  we  faint  not :  but  we  have 
renounced  the  hidden 
things  of  shame,  not 
walking  in  craftiness,  nor 
handling  the  word  of  God 
deceitfully ;  but  by  the 
manifestation  of  the  truth 
commending  ourselves  to 
every  man's  conscience  in 

3  the  sight  of  God.  But 
and  if  our  gospel  is  veiled, 
it  is  veiled  in  them  that 

4 are  perishing:  in  whom 
the  god  of  this  3  world 
hath  blinded  the  4  minds 

1  Or,  beholding  as  in  a  mirror 

2  Or,  the  Spirit  which  is  the  Lord 

3  Or,  age 

4  Gr.  thoughts. 

5  Or,  that  they  should  not  see  the  light 
. .  .image  of  God 


it. — Liberty  ;  freedom  from  the 
darkness  and  bondage  in  which 
the  soul  had  often  been  envel- 
oped under  the  old  dispensa- 
tion. 

18.  The  change  in  the  New 
Version  here  is  very  important. 
It  is  not  merely  by  beholding,  as 
in  a  mirror,  Christ's  glory,  that 
is,  by  quietly  meditating  upon 
it,  that  we  are  changed  into  his 
image,  but  by  reflecting  that 
image  unto  others  in  our  own 
life  and   character,  that  we  are 


of  the  unbelieving,  f  that 
the  "light  of  the  gospel 
of  the  glory  of  Christ, 
who  is  the  image  of  God, 
should  not  dawn  upon 
them.  For  we  preach  not  5 
ourselves,  but  Christ  Je- 
sus as  Lord,  and  ourselves 
as  your  'servants  "for 
Jesus'  sake.  Seeing  it  is  6 
God,  that;  said,  Light 
shall  shine  out  of  dark- 
ness, who  shined  in  our 
hearts,  to  give  the  "light 
of  the  knowledge  of  the 
glory  of  God  in  the  face 
of  Jesus  Christ. 

But  we  have  this  treas-7 
ure    in    earthen  vessels, 
that  the  exceeding  great- 
ness of  the  power  may  be 
of  God,  and  not  from  our- 
selves ;  we  are  pressed  on  8 
every  side,  yet  not  strait- 
ened ;  perplexed,  yet  not 
unto    despair  ;    pursued,  9 
yet  not  9  forsaken ;  smit- 
ten   down,    yet   not    de- 


6  Or.  illumination. 

7  Gr.  bondservants. 

8  Some     ancient      authorities 
through  Jesus. 

9  Or,  left  behind 


read 


transformed  into   the  same  im- 
age. 

CHAPTER  IV. 

1.  This  ministry  ;  the  charge 
of  the  new  and  glorious  dispen- 
sation referred  to  in  the  last 
chapter. 

3.  Is  veiled;  remains  unknown; 
is  not  received. 

7.  Earthen  vessels ;  it  is  com- 
mitted to  an  obscure  and  un- 
worthy instrumentality. —  May 
be  of  God  ;  may  appear  evidently 
to  be  of  God. 


17. 


II.  CORINTHIANS. 


641 


lostroyed;  always  bearing 
about  in  the  body  the  !  dy- 
ing of  Jesus,  that  the  life 
also  of  Jesus  may  be 
manifested  in  our  body. 

11  For  we  which  live  are 
alway  delivered  unto 
death  for  Jesus'  sake,  that 
the  life  also  of  Jesus  may 
be  manifested  in  ourmor- 

l2talfieoli.  So  then  death 
worketh  in  us,  but  life  in 

13  you.  But  having  the 
same  spirit  of  faith,  ac- 
cording to  that  which  is 
written,  I  believed,  and 
therefore  did  I  speak  ;  we 
also  believe,  and  therefore 

14 also  we  speak;  knowing 


1  Gr.  putting  to  death. 

2  Some    ancient  authorities  omit  the 


10.  Bearing  about  in  the  body, 
&c. ;  continually  exemplifying 
in  our  lives  that  endurance  of 
suffering  which  characterized 
the  life  of  the  Saviour.  The 
word  dying  is  put  for  suffering, 
in  antithesis  to  the  word  life. 
Cases  of  this  kind,  often  occur 
among  the  sacred  writers,  where 
words  are  used  in  one  or  the 
other  of  the  parallel  clauses  of  a 
sentence,  with  some  latitude  of 
meaning,  in  order  to  preserve  a 
contrast  of  expression  in  the  two 
clauses.  For  examples,  see  the 
word  hate,  in  Matt.  6 :  24,  and  in 
Kom.  9:   13. 

11.  Delivered  unto  death;  ex- 
posed to  death. 

12.  The  meaning  is,  we  give 
ourselves  up  to  the  power  and 
dominion  of  death,  that  spirit- 
ual life  may  be  bestowed  upon 
you. 

13.  The  same — according  to  that 
which  is  written;  that  is,  the 
lame  spirit  with  that  referred  to 


that  he  which  raised  up 
2  the  Lord  Jesus  shall 
raise  up  us  also  with  Je- 
sus, and  shall  present  us 
with  you.  For  all  things  15 
are  for  your  sakes,  that 
the  grace,  being  multi- 
plied through  3  the  many, 
may  cause  the  thanksgiv- 
ing to  abound  unto  the 
glory  of  God. 

Wherefore  we  faintie 
not ;  but  though  our  out- 
ward man  is  decaying, 
yet  our  inward  man  is  re- 
newed day  by  day.  For  17 
our  light  affliction,  which 
is  for  the  moment,  work- 
eth for  us  more  and  more 


Lord. 
3  Gr.  tlie  more. 


in   the   passage   in   which    it  is 
written,  &c.     (Ps.  116:  10.) 

15.  Through  the  many;  the 
many  saved  by  it.  The  transla- 
tion of  the  New  Version  is  that 
of  Meyer  and  Alford;  other 
renderings  are  given  by  eminent 
scholars.  Accepting  this  oner 
the  meaning  is  that  God's  grace 
is  multiplied  through  the  num- 
bers who  have  received  it,  that 
the  thanksgiving  to  God  may 
also  be  multiplied. 

16.  We  faint  not;  we  are  not 
discouraged.  —  Our  outward 
man;  that  which  pertains  to 
present  and  temporal  welfare. — 
Our  inward  man ;  the  soul,  in 
respect  to  its  spiritual  interests. 

17.  The  variation  of  a  favorite 
text  like  this  is  reluctantly  ac- 
cepted, but  there  can  be  no 
doubt  that  it  more  literally  Rep- 
resents the  original  than  did  the 
Old  Version.  Paul  did  not  (we 
may  perhaps  say,  with  his  tem- 
perament  could    not)    compare 


642 


II.  CORINTHIANS. 


4.  17- 


exceedingly  an  eternal 
18 weight  of  glory;  while 
we  look  not  at  the  things 
which  are  seen,  but  at  the 
things  which  are  not  seen  : 
for  the  tilings  which  are 
seen  are  temporal  ;  but 
the  things  which  are  not 
seen  are  eternal. 
5  For  we  know  that  if 
the  earthly  house  of  our 
'tabernacle  be  dissolved, 
we  have  a  building  from 
God,  a  house. not  made 
with    hands,    eternal,    in 

2  the  heavens.  For  verily 
in  this  we  groan,  longing 
to  be  clothed  upon  with 
our  habitation    which  is 

3  from  heaven :  if  so  be 
that     being;    clothed 


we 


shall  not  be  found  naked. 

1  Or,  bodily  frame 

2  Or,  being  burdened,  in  that  we  would 


the  eternal  weight  of  glory  with 
the  light  affliction  which  is  but 
for  a  moment.  What  he  declares 
Is  that  this  light  affliction  works 
for  us,  as  Alford  expresses  it, 
"in  a  surpassing  and  still  more 
surpassing  manner "  an  eternal 
weight  of  glory. 

18.  We  look  hot  at;  we  do  not 
regard.  —  The  things  which  are 
seen ;  the  things  relating  to  this 
life,  that  is,  the  sufferings  of 
which  he  had  been  speaking. 

CHAPTER  V. 

1.  Of  our  tabernacle.  A  taber; 
nafle  is  a  tent, — that  is,  a  mov- 
able and  temporary  dwelling, — 
and  hence  is  an  appropriate 
image  of  the  frailty  and  transi- 
toriness  of  the  mortal  body. 

2.  We  groan ;  under  the  bur- 
dens of  anxiety  and  suffering. — 


For  indeed  we  that  are  in  4 
this  'tabernacle  do  groan, 
"being  burdened  ;  not  for 
that    we    would    be   un- 
clothed,    but      that    we 
would   be  clothed  upon, 
that  what  is  mortal  may 
be  swallowed  up  of  life. 
Now  he  that  wrought  us 5 
for  this  very  thing  is  God, 
who    gave   unto    us    the 
earnest  of  the  Spirit.  Be-  6 
ing   therefore   always    of 
good  courage,  and  know- 
ing that,  whilst  we  are  at 
home  in  the  body,  we  are 
absent  from  the  Lord  (for  7 
we  walk  by  faith,  not  by 
3sight)  ;    we   are  of  good  8 
courage,   I  say,    and  are 
willing  rather  to  be  absent 
from  the  body,  and  to  be 

not  be  unclothed,  but  would  be  clothed 
upon  3  Gr.  appearance. 


To  be  clothed  upon  ;  to  be  invest- 
ed with,  or  received  into. 

3.  The  meaning  seems  to  be, 
if  we  shall  be  so  happy  as  to  be 
thus  clothed,  and  not  left  desti- 
tute and  naked. 

4.  Not  for  that  we  would  be 
unclothed,  &c.  The  feeling  is 
not  impatience  to  leave  this 
scene  of  painful  and  laborious 
duty;  but  rather  a  desire  to  en- 
joy the  happiness  of  the  new 
spiritual  existence. 

5.  The  earnest  of  the  Spirit; 
the  influences  of  the  Spirit  as 
the  earnest  or  pledge  of  the  di- 
vine love. 

0.  Always  of  good  courage  ;  not 
confident  of  any  particular  re- 
sult or  issue,  but  sustained  in 
courage  by  hope  in  God. — Are 
at  home  in  ;  reside  in. 

7.  We  walk;  that  is,  we  liv« 
and  act, 


—5. 


II.  CORINTHIANS. 


643 


at  home  with  the  Lord. 

9  Wherefore  also  we  'make 

it  our    aim,    whether   at 

home  or  absent,  to  be  well- 

10  pleasing  unto  him.  For 
we  must  all  be  made  man- 
ifest before  the  judge- 
ment-seat of  Christ ;  that 
each  one  may  receive  the 
things  done  2in  the  body, 
according  to  what  he  hath 
done,  whether  it  be  good 
or  bad. 

11  Knowing  therefore  the 
fear  of  the  Lord,  we  per- 
suade men,  but  we  are 
made  manifest  unto  God; 
and  I  hope  that  we  are 
made    manifest    also    in 

12  your  consciences.  We 
are  not  again  commend- 
ing ourselves  unto  you, 
but  speak  as  giving  you 
occasion  of  glorying  on 
our  behalf,  that  ye  may 
have  wherewith  to  answer 
them   that  glory   in   ap- 

1  Gr.  are  ambitious. 

2  Gr.  through. 

10.  For  ice  must  all  be  made 
manifest ;  not  merely  appear  be- 
fore the  judgment- seat,  but  in  so 

appearing  must  have  our  true 
character  and  life  revealed. — 
Receive  the  things,  &c. ;  receive 
according  to  the  tilings,  &c. 

11.  Knoicing  therefore  the  fear 
of  the  Lord;  experiencing  the 
fear  of  the  Lord, — that  is,  being 
influenced  by  it, — we  are  faith- 
ful in  our  duty  of  persuading 
men. — Are  made  manifest  unto 
God  ;  our  fidelity  is  fully  known 
to  him.  The  latter  clause  of  the 
verse  would  seem  to  refer  to 
false  teachers  in  the  Corinthian 
church,  whose  piety  was   appa- 


pearance,  and  not  in 
heart.  For  whether  we  13 
3are  beside  ourselves,  it  is 
unto  God ;  or  whether 
we  are  of  sober  mind,  it 
is  unto  you.  For  the  love  14 
of  Christ  constraineth  us; 
because  we  thus  judge, 
that  one  died  for  all, 
therefore  all  died  ;  and  15 
he  died  for  all,  that  they 
which  live  should  no 
longer  live  unto  them- 
selves, but  unto  him  who 
for  their  sakes  died  and 
rose  again.  Wherefore  16 
we  henceforth  know  no 
man  after  the  flesh  :  even 
though  we  have  known 
Christ  after  the  flesh,  yet 
now  we  know  Mm  so  no 
more.  Wherefore  if  any  17 
man  is  in  Christ,  *he  is  a 
new  creature  :  the  old 
things  are  passed  away  ; 
behold,  they  are  become 
new.     But  all  things  are  18 

3  Or,  were 

4  Or,  there  ie  a  new  creation 


rent  only,  not  heartfelt  and  sin- 
cere. 

13.  Are  beside  ourselves;  are 
carried  away  with  ardent  zeal. 

16.  Knoic  no  man  after  the 
flesh;  we  do  not  regard,  or  at- 
tach importance  to,  the  earthly 
conditions  and  relations  of  men. 
—  Though  ice  have  known  Christ, 
&c.  ;  though  we  have,  in  former 
times,  had  worldly  and  carnal 
ideas  of  the  person  and  mission 
of  Christ.  Such  is  perhaps  the 
meaning,  though  the  passage 
has  been  greatly  controverted. 

18.  All  things  are  of  God  ;  the 
change,  great  as  it  is,  is  wholly 
the  work  of  God. — The  ministry 


044 


II.  CORINTHIANS. 


5.   18- 


of  God,  who  reconciled  us 
to  himself  through  Christ, 
and  gave  unto  us  the  min- 

I9istry  of  reconciliation  ;  to 
wit,  that  God  was  in 
Christ  reconciling  the 
world  unto  himself,  not 
reckoning  unto  them  their 
trespasses,  and  having 
'committed  unto  us  the 
word  of  reconciliation. 

2G  We  are  ambassadors 
therefore  on  behalf  of 
Christ,  as  though  God 
were  intreating  by  us  : 
we  beseech  you  on  behalf 
of  Christ,    be    ye  recon- 

2lciled  to  God.  Him  who 
knew  no  sin  he  made  to  be 
sin  on  our  behalf  ;  that 
we  might  become  the 
righteousness  of  God  in 

6  him.      And   working   to- 
gether with   him  we  in- 
treat  also  that  ye  receive 
not  the  grace  of   God  in 
2  vain  (for  he  saith, 

At  an  acceptable  time  I 
hearkened  unto  thee, 


1  Or,  placed  in  us 

2  Or,  Holy  Spirit :  and  bo  throughout 


of  reconciliation  ;  the  commission 
to  offer  reconciliation. 

20.  The  connection  of  the 
apostle's  thought  was  impaired 
by  the  break  in  the  Old  Version, 
between  chapters  5  and  6.  The 
paragraph  arrangement  of  the 
New  Version  represents  that 
connection  much  more  clearly. 
The  variations  in  phraseology 
also  in  this  famous  and  oft- 
quoted  passage,  make  the  apos- 
tle's meaning  clearer. 

21.  To  he  sin  on  our  behalf; 
to  be  condemned  for   us, — sub- 


And  in  a  day  of  sal- 
vation did  I  succour 
thee: 
behold,  now  is  the  accept- 
able time  ;  behold,  now  is 
the    day    of    salvation)  : 
giving     no     occasion     of  3 
stumbling  in  any  thing, 
that  our  ministration  be 
not  blamed  ;  but  in  every  4 
thing     commending   our- 
selves,   as    ministers    of 
God,  in  much   patience, 
in   afflictions,  in   necessi- 
ties,    in      distresses,     in  5 
stripes,  in  imprisonments, 
in  tumults,  in  labours,  in 
watchings,    in    fastings  ; 
in     pureness,    in    know-  6 
ledge,  in  long-suffering,  in 
kindness,    in    the   2Holy 
Ghost,  in  love  unfeigned, 
in  the  word  of  truth,  in  7 
the  power  of   God  ;    8  by 
the  armour  of  righteous- 
ness  on   the  right   hand 
and  on  the  left,  by  glory  8 
and  dishonour,  by  evil  re- 
port and  good  report ;  as 

this  book. 
3  Gr.  through. 


ject  to  the  terrible  penalties  of 
sin  in  our  stead. — Might  become 
the  righteousness  of  God  ;  be  made 
subjects  of  the  righteousness  of 
God. 

CHAPTER  VI. 

1.  The  grace  of  God  ;  the  favor 
referred  to  above,  that  is,  the 
offer  of  reconciliation  and  par- 
don. 

2.  He  saith;  Isa.  49:  8. 

7.  On  the  right  hand,  and  on 
the  left;  protected  by  it  on  all 
sides. 

8.  By  glory \  &c. ;  whether  our 


■6.  18, 


II.  C0K1NTHIAKS. 


645 


deceivers,  and  yet  true ; 

9  as  unknown,  and  yet  well 
known  ;  as  dying,  and 
behold,  we  live  ;  as  chas- 

lotened,  and  not  killed  ;  as 
sorrowful,  yet  alway  re- 
joicing ;  as  poor,  yet 
making  many  rich.  ;  as 
having  nothing,  and  yet 
possessing  all  things. 

11  Our  mouth  is  open  unto 
you,  0   Corinthians,  our 

12  heart  is  enlarged.  Ye 
are  not  straitened  in  us, 
but  ye  are  straitened  in 

13  your  own  affections.  Now 
for  a  recompense  in  like 
kind  (I  speak  as  untom?/ 
children),  be  ye  also  en- 
larged. 

14  Be  not  unequally 
yoked  with  unbelievers : 
for  what  fellowship  have 
righteousness  and  iniqui- 
ty?' or  what  communion 
hath  light  with  darkness  % 

1  Gr.  Beliar. 


course  leads  through  honor  or 
dishonor. — As  deceivers  ;  as  sup- 
posed deceivers,  that  is,  being 
so  regarded  by  men. 

12.  Not — in  us,  &c.  ;  ye  are 
not  straitened  in  our  affection 
for  you,  but  in  your  own  regard 
and  affection  for  us. — In  your 
own  affections  ;  the  Old  Version 
gave  the  Greek  more  literally, 
in  your  own  bowels.  Among  the 
Greeks  the  bowels  were  regarded 
as  the  seat  of  the  affections,  as 
the  heart  is  with  us.  The  case 
is  one  in  which  a  gain  is  made 
by  a  freer  translation. 

13.  For  a  recompense  ;  that  is, 
that  they  might  make  a  suitable 
return  for  his  kindness  and  love 
for  them, 


and  what  concord  hath  15 
Christ  with  ' Belial?  or 
what  portion  hath  a  be- 
liever with  an  unbeliever  % 
And  what  agreement  16 
hath  a  2  temple  of  God 
with  idols  2  for  we  are  a 
2  temple  of  the  living 
God  ;  even  as  God  said, 
I  will  dwell  in  them,  and 
walk  in  them  ;  and  I  will 
be  their  God,  and  they 
shall  be  my  people. 
Wherefore  17 

Come     ye     out    from 
among  them,  and  be 
ye  separate, 
saith  the  Lord, 

And  touch  no  unclean 
thing  ; 
And    I    will    receive 

you, 
And  will  be  to  you  a  18 
Father, 

And  ye  shall  be  to  me 
sons  and  daughters, 

2  Or,  sanctuary 


14.  Unequally  yoked ;  joined 
with  them  in  any  of  the  pur- 
suits or  associations  of  life. 
This  prohibition  is  often,  though 
without  reason,  supposed  to  re- 
fer specially  to  marriage.  It 
seems,  however,  to  be  more  gen- 
eral in  its  meaning,  referring  to 
connections  of  every  kind. — 
Unbelievers  ;  idolatrous  heathen. 
The  term,  as  used  here,  cannot 
justly  be  considered  as  intended 
to  include  individuals  not  pro- 
fessedly pious  in  a  Christian 
land.     (See  1  Cor.  7:  39.) 

17.  No  unclean  thing  ;  the  sin- 
ful pursuits  and  pleasures  of 
the  idolatrous  world  around 
them. 


646 


II.  CORINTHIANS. 


6.  18— 


saith  the  Lord  Almighty. 
7  Having  therefore  these 
promises,  beloved,  let  us 
cleanse  ourselves  from 
all  defilement  of  llesh  and 
spirit,  perfecting  holiness 
in  the  fear  of  God. 

2  '  Open  your  hearts  to 
us  :  we  wronged  no  man, 
we  corrupted  no  man,  we 
took    advantage     of    no 

3  man.  I  say  it  not  to  con- 
demn you  :  for  I  have 
said  before,  that  ye  are 
in  our  hearts  to  die  to- 
gether and  live  together. 

4  Great  is  my  boldness  of 
speech  toward  you,  great 
is  my  glorying  on  your 
behalf  :  I  am  filled  with 
comfort,  I  overflow  with 
joy  in  all  our  affliction. 

5  For  even  when  we  were 
come  into  Macedonia,  our 
flesh  had  no  relief,  but 
we  were  afflicted  on  every 
side  ;  without  were  fight- 
ings,  within  were  fears. 

6  Nevertheless  he  that  com- 

1  Gr.  Make  room  for  us. 

2  Gr.  presence. 


CHAPTER  VII. 

4.  The  comfort  and  joy  spoken 
of  by  the  apostle  in  this  verse, 
is  that  which  resulted  from  the 
intelligence  which  Titus  brought 
him,  as  explained  in  v.  6,  7. 

5.  Fightings ;  the  encounter- 
ing of  opposition  and  hostility. 

8.  With  my  epistle  ;  with  his 
first  Epistle  to  them,  which  was 
filled  with  reproofs. — I  do  not 
regret  it,  though  1  did  regret ;  the 
Old  Version  made  Paul  say,  / 
did  repent,  which  would  give  the 
English  reader  the  false  iinpres- 


forteth  the  lowly,  even 
God,  comforted  us  by  the 
3  coming  of  Titus  ;  and  7 
not  by  his  2  coming  only, 
but  also  by  the  comfort 
wherewith  he  was  com- 
forted in  you,  while  he 
told  us  your  longing, 
your  mourning,  your  zeal 
for  me  ;  so  that  I  rejoiced 
yet  more.  For  though  1 8 
made  you  sorry  with  my 
epistle,  I  do  not  regret  it, 
though  I  did  regret ;  3  for 
I  see  that  that  epistle 
made  you  sorry,  though 
but  for  a  season.  Now  1 9 
rejoice,  not  that  ye  were 
made  sorry,  but  that  ye 
were  made  sorry  unto  re- 
pentance :  for  ye  were 
made  sorry  after  a  godly 
sort,  that  ye  might  suffer 
loss  by  us  in  nothing. 
For  godly  sorrow  work-io 
eth  repentance  *  unto  sal- 
vation,  a  repentance 
which  bringeth  no  regret : 
but   the    sorrow    of    the 


3  Some  ancient  authorities  omit  for. 

4  Or,  unto  a  salvation  which  bringeth 
no  regret 


sion  that  Paul  thought  he  had 
done  wrong. 

10.  A  repentance  which  bringeth 
no  regret ;  observe  the  distinc- 
tion between  repentance  and  re- 
gret. A  godly  sorrow  produces 
repentance,  that  is,  the  abandon- 
ment of  sin,  and  this  is  never 
followed  by  regret.  But  the 
sorrow  of  the  world,  which  does 
not  lead  to  the  abandonment  of 
sin,  but  only  to  remorse,  often 
carries  the  soul  into  still  deeper 
sin,  as  in  the  case  of  Judas  Is- 
cariot. 


-7.  16. 


II.  CORINTHIANS. 


647 


world     worketh     death. 

11  For  behold,  this  selfsame 
thing,  that  ye  were  made 
sorry  after  a  godly  sort, 
what  earnest  care  it 
wrought  in  you,  yea, 
what  clearing  of  your- 
selves, yea,  what  indigna- 
tion, yea,  what  fear,  yea, 
what  longing,  yea,  what 
zeal,  yea,  what  avenging ! 
In  every  thing  ye  ap- 
proved yourselves   to  be 

12  pure  in  the  matter.  So 
although  I  wrote  unto 
you,  I  wrote  not  for  his 
cause  that  did  the  wrong, 
nor  for  his  cause  that 
suffered  the  wrong,  but 
that  your  earnest  care  for 
us  might  be  made  mani- 
fest unto  you  in  the  sight 


11.  Indignation;  earnest  dis- 
approbation of  the  sins  which 
the  apostle  had  exposed. — 
Avenging;  punishing.  The  words 
avenge  and  vengeance  are  often 
used,  in  the  New  Testament,  in 
the  sense  of  the  execution  of 
judgment.  The  apostle  seems 
to  refer  particularly  to  their 
promptness  in  puuishing  the 
person  whose  case  is  the  sub- 
ject of  consideration  in  1  Cor. 
5: 

12.  There  is  some  uncertainty 
respecting  the  true  reading  of 
this  verse.  If  we  adopt  that  of 
the  New  Version,  the  meaning 
then  will  be  that  Paul's  chief 
object  was  to  evoke  in  the  ex- 
perience of  the  church  at  Cor- 
inth that  earnestness  for  purity, 
which  actually  did  result  from 
his  letter  of  rebuke.  The  read- 
ing of  the  New  Version  is  that 
of   Alford    and    Stanley.     The 


of  God.  Therefore  we  13 
have  been  comforted :  and 
in  our  comfort  we  joyed 
the  more  exceedingly  for 
the  joy  of  Titus,  because 
his  spirit  hath  been  re- 
freshed by  you  all.  For  14 
if  in  any  thing  I  have  glo- 
ried to  him  on  your  be- 
half, I  was  not  put  to 
shame  ;  but  as  we  spake 
all  things  to  you  in  truth, 
so  our  glorying  also, 
which  I  made  before 
Titus,  was  found  to  be 
truth.  And  his  inward  15 
affection  is  more  abun- 
dantly toward  you,  whilst 
he  remembereth  the  obe- 
dience of  you  all,  how 
with  fear  and  trembling 
ye  received  him.     I   re- 16 


reading  of  the  Old  Version, 
"  That  our  care  for  you  might 
appear  unto  you,"  would  make 
Paul's  object  to  be  wholly  a 
commendation  of  himself  to  the 
Corinthian  church,  an  object 
quite  inconsistent  with  all  that 
we  know  of  his  character. — For 
his  cause  that  suffered  the  wrong. 
It  is  uncertain  to  whom  Paul 
refers  in  this  expression.  It 
may  be  to  himself,  as  injured  by 
the  reproach  which  the  case 
brought  indirectly  upon  him; 
but  more  probably  to  some  in- 
dividual at  Corinth  injured  by 
tlie  offence.  The  meaning  is, 
that  Paul  was  not  governed  by 
any  personal  considerations,  but 
by  regard  for  the  general  wel- 
fare of  the  church. 

13.  In  our  comfort  ;  that  is,  in 
the  intelligence  which  Titus 
brought  respecting  the  Corinth- 
ian church. 


(548 


II.  COllIVriliAXS. 


7.  10- 


joice  that  in  every  thing 
I  am  of  good  courage 
concerning  you. 

8  Moreover,  brethren,  we 
make  known  to  you  the 
grace  of  God  which  hath 
been  given  in  the  churches 

2 of  Macedonia;  how  that 
in  much  proof  of  afflic- 
tion the  abundance  of 
their  joy  and  their  deep 
poverty  abounded  unto 
the  riches  of  their  '  liber  - 

3ality.  For  according  to 
their  power,  I  bear  wit- 
ness, yea  and  beyond 
their  power,  they  gave  of 

4  their  own  accord,  beseech- 
ing us  with  much  intreaty 
in  regard  of  this  grace 
and  the  fellowship  in  the 
ministering  to  the  saints: 

5 and  this,  not  as  we  had 
hoped,  but  first  they  gave 
their  own  selves  to  the 
Lord,  and    to   us  by  the 

6  will   of   God.     Insomuch 

1  Gr.  singleness. 


CHAPTER  VIII. 

3.  To  their  power ;  to  the  ex- 
tent of  their  power. 

4,  5.  Paul's  language  is  made 
somewhat  obscure  by  a  too  liter- 
al rendering  here.  The  mean- 
ing is,  that  the  churches  in  Mac- 
edonia entreated  permission  to 
share  inthe  grace  and  fellowship 
of  the  churches,  by  contributing 
to  the  necessities  of  the  impover- 
ished Christiana  in  Jerusalem; 
and  this  not  in  the  measure  which 
Paul  had  hoped,  but  far  beyond 
his  expectation;  first,  however, 
consecrating  themselves  to  the 
Lord,  which  consecration  was 
the  secret  of  their  generosity. 


that  we  exhorted  Titus, 
that  as  he  had  made  a  be- 
ginning before,  so  he 
would  also  complete  in 
you  this  grace  also.  But? 
as  ye  abound  in  every 
thing,  in  faith,  and  utter- 
ance, and  knowledge,  and 
in  all  earnestness,  and  in 
2  your  love  to  us,  see  that 
ye  abound  in  this  grace 
also.  I  speak  not  by  way  8 
of  commandment,  but  as 
proving  through  the  earn- 
estness of  others  the  sin- 
cerity also  of  your  love. 
For  ye  know  the  grace  of  9 
our  Lord  Jesus  Christ, 
that,  though  he  was  rich, 
yet  for  your  sakes  he  be- 
c  a  m  e  poor,  that  ye 
through  his  poverty 
kiight  become  rich.  And  10 
herein  I  give  my  judge- 
ment :  for  this  is  expedi- 
ent for  you,  who  were  the 
first  to  make  a  beginning 

2  Some  ancient  authorities    read   our 
love  to  you. 


0.     Oomph  i  this  grace ; 

oall  upon  you  tofinish  the  work, 
by  your  contributions. 

7.  In  this  grace ;  liberality. 

8.  Not  by  way  of  commandment, 
Paul  did  not  lay  down  a  law 
which  the  Corinthian  churches 
must  obey,  but  described  the 
earnestness  of  the  Macedonian 
churches,  as  a  means  of  stimulat- 

1  innr  the  Corinthian  Christians, 
and  testing  the  sincerity  of  their 
love.  —  The  earnestness*  of  \ 
the  readiness  and  zeal  of  others, 
that  is,  of  the  churches  in  Mace- 
donia. 

9.  The  grace;  the  goodnets 
and  mercy. 


-8.  23. 


II.  CORINTHIANS. 


649 


a  year  ago,  not  only  to  do, 

11  but  also  to  will.  But  now 
complete  the  doing  also  ; 
that  as  there  was  the 
readiness  to  will,  so  there 
may  be  the  completion 
also  out  of   your  ability. 

12  For  if  the  readiness  is 
there,  it  is  acceptable  ac- 
cording as  a  man  hath, 
not  according  as  he  hath 

13  not.  For  I  say  not  this, 
that  others  may  be  eased, 

14  and  ye  distressed  :  but  by 
equality;  your  abun- 
dance being  a  supply  at 
this  present  time  for  their 
want,  that  their  abun- 
dance also  may  become  a 
supply  for    your  want  ;• 

,  that  there  may  be  equ al- 
ls ity  :  as  it  is  written,  He 
that  gathered  much  had 
nothing  over ;  and  he 
that  gathered,  little  had 
no  lack. 

16  But  thanks  be  to  God, 
which  putteth  the  same 

,     earnest  care  for  3^011  into 

17  the  heart  of  Titus.  For 
indeed  he  accepted  our 
exhortation  ;  but  being 
himself  very  earnest,  he 


went  forth  unto  you  of 
his  own  accord.     And  we  18 
have  sent   together  with 
him    the    brother   whose 
praise  in   the    gospel   is 
spread   through  all    the 
churches  ;   and  not  only  19 
so,  but  who  was  also  ap- 
pointed by  the  churches 
to  travel  with  us  in    the 
matter  ^this  grace,  which 
is  ministered  by  us  to  the 
glory  of  the  Lord,  and  to 
shew    our    readiness: 
avoiding    this,    that  any  20 
man  should  blame  us  in 
the  matter  of  this  bounty 
which   is   ministered    by 
us:  for  we  take  thought 21 
for  things  honourable,  not 
only  in  the  sight  of    the 
Lord,  but  also  in  the  sight 
of   men.      And   we   have  28 
sent    with    them     our 
brother,  whom    we   have 
many  times  proved  earn- 
est in  many  things,  but 
now  much  more  earnest, 
by  reason  of    the    great 
confidence  which  he  hath 
in   you.      Whether   any  2d 
inquire  about  Titus,  he  is 
my  partner  and  my  fel- 


15.  This  language  refers  to  the 
gathering  of  the  manna,  (Ex. 
16:  18,)  and  is  used  here  as 
illustrative  of  the  nature  of 
Christian  liberality. 

17.  Our  exhortation ;  the  re- 
quest which  I  made  that  he 
would  go  to  yon. 

18.  The  brother,  whose  praise, 
&c.  It  is  not  known  to  whom 
Paul  here  refers.  Some  conjec- 
ture that  it  was  Luke;  others, 
Mark;  others,  Silas  or  Barnabas, 


19.  This  grace ;  this  gift;  that 
is,  the  contribution  before  re- 
ferred to. 

20.  Of  this  bounty  ;  in  respect 
to  this  property,  namely,  the 
money  contributed. 

21.  For  things  honorable; 
tilings  reputable,  free  from  all 
appearance  of  wrong. 

22.  Our  brother.  There  are  no 
means  of  ascertaining  what  indi- 
vidual is  here  referred  to. 

23.  Whether  any,  &c. ;  if  any. 


650 


II.  CORINTHIANS. 


8.  23- 


low- worker  to  yon-ward  ; 
or  our  brethren,  they  are 
the  '  messengers  of  the 
churches,    they  are    the 

24 glory  of  Christ.  2  Shew 
ye  therefore  unto  them  in 
the  face  of  the  churches 
the  proof  of  your  love, 
and  of  our  glorying  on 
your  behalf. 

9  For  as  touching  the 
ministering  to  the  saints, 
it  is  superfluous  for  me  to 

2  write  to  you  :  for  I  know 
your  readiness,  of  which 
I  glory  on  your  behalf  to 
them  of  Macedonia,  that 
Achaia  hath  been  pre- 
pared for  a  year  past ;  and 
3  your  zeal  hath  stirred  up 

3 4  very  many  of  them.  But 
I  have  sent  the  brethren, ' 
that  our  glorying  on  your 
behalf  may  not  be  made 
void  in  this  respect ;  that, 

1  Gr.  apostles. 

2  Or,  Shew  ye  therefore  in  the  face... 
on  your  bthulf  unto  them. 

3  Or,  emulation  of  you 


24.  And  of  our  glorying,  &c. ; 
that  is,  show  that  the  praises  we 
have  given  vou  were  deserved. 
CHAPTER  IX. 

1.  The  ministering  to  the 
saints;  the  contribution  of 
which  he  had  been  speaking. — 
It  is  superfluous  ;  that  is,  perhaps 
it  is  superfluous ;  I  might  con- 
sider it  so. 

2.  Achaia.  Paul  often  uses 
the  term  Achaia,  instead  of  Cor- 
inth, in  these  Epistles,  as  if  he 
intended  to  address  the  Chris- 
tians of  the  province,  as  well  as 
those  of  the  city.  Perhaps  he 
designed  particularly  to  include 
the  church  in  Cenchrea,  a  sea- 
port near  Corinth,  which  is  re- 


even  as  I  said,  ye  may  be 
prepared:  lest  by  any 4 
means,  if  there  come  with 
me  any  of  Macedonia,  and 
find  you  unprepared,  we 
(that  we  say  not,  ye) 
should  be  put  to  shame 
in  this  confidence.  Is 
thought  i  t  necessary 
therefore  to  intreat  the 
brethren,  that  they  would 
go  before  unto  you,  and 
make  up  beforehand  your 
aforepromised  &  bounty, 
that  the  same  might  be 
ready,  as  a  matter  of 
bounty,  and  not  of  'extor- 
tion. 

But  this  /  say,  He  that  6 
soweth  sparingly  shall 
reap  also  sparingly  ;  and 
he  that  soweth  'bounti- 
fully shall  reap  also 
'bountifully.  Let  each  7 
man  do  according  as  he 

4  Gr.  the  more  part. 

5  Gr.  Messing. 

6  Or,  covetousness 

7  Gr.  with  blessings. 


peatedly  alluded  to.  (Rom. 
16:1.  Acts  18:  18.)— A  year 
past.  Paul  had  written  to  them 
on  this  subject  in  his  former 
Epistle.  Some  have  supposed 
that  there  was  an  interval  of 
about  a  year  between  the  two 
communications. — Stirred  up; 
incited,  stimulated;  that  is,  to 
imitation. 

3.  The  brethren ;  those  re- 
ferred to  in  the  last  chapter. 
(10-18,   22.) 

5.  Make  up  beforehand  ;  have  it 
collected  beforehand. — As  a 
matter  of  bounty,  6cc. ;  that  is, 
made  in  a  liberal,  not  in  a  cov- 
etous spirit. 

7.  As  he  hath  purposed  in  hi* 


—9.  15. 


II.  CORINTHIANS. 


651 


hath  purposed  in  his 
heart;  not  'grudgingly, 
or  of  necessity  :  for  God 
loveth  a  cheerful  giver. 

8  And  God  is  able  to  make 
all  grace  abound  unto 
you ;  that  ye,  having 
always  all  sufficiency  in 
everything,  may  abound 
unto  every  good  work : 

9  as  it  is  written, 

He  hath  scattered 
abroad,  he  hath  given 
to  the  poor ; 

His  righteousness 
abideth  for  ever. 

10  And  he  that  supplieth 
seed  to  the  sower  and 
bread  for  food,  shall 
supply  and  multiply  your 
seed  for  sowing,  and  in- 
crease the  fruits  of  your 

11  righteousness  :  ye  being- 
enriched  in  everything 
unto  all 2  liberality,  which 

1  Gr.  of  sorrow. 


heart ;  as  he  himself,  of  his  own 
accord,  desires  and  intends. — 
Or  of  necessity  ;  under  any  spe- 
cies of  compulsion. 

9.  This  language,  descriptive 
of  the  character  of  the  benevo- 
lent man,  is  quoted  from  Ps. 
112:  9. 

10.  He  that  supplieth  seed  to  the 
sower;  he  who  is  the  Fountain 
and  Source  of  all  human  sup- 
plies. 

12.-0/  this  service;  that  is, 
the  contribution. — But  dboundeth 
also,  &c.  ;  that  is,  it  promotes  the 
giving  of  glory  to  God  by 
thanksgiving  and  praise  in  the 
manner  specified  in  the  following 
verses. 

14.  Long  afte?'  you  ;  with  feel- 
ings of  affection  and  gratitude. 


worketh  through  us 
thanksgiving  to  God. 
For  the  ministration  of  12 
this  service  not  only 
filleth  up  the  measure  of 
the  wants  of  the  saints, 
but  aboundeth  also 
through  many  thanks- 
givings unto  God  ;  seeing  13 
that  through  the  proving 
of  you  by  this  ministra- 
tion they  glorify  God  for 
the  obedience  of  your 
confession  unto  the  gospel 
of  Christ,  and  for  the 
"liberality  of  your  con- 
tribution unto  them  and 
unto  all ;  while  they  them- 14 
selves  also,  with  suppli- 
cation on  your  behalf, 
long  after  you  by  reason 
of  the  exceeding  grace  of 
God  in  you.  Thanks  be  15 
to  God  for  his  unspeak- 
able gift. 

2  Gr.  .ingleness. 


15.  We  shall  not  be  surprised 
at  the  indications  of  great  in- 
terest and  solicitude,  on  the  part 
of  the  apostle,  manifest  in  all 
that  he  says  in  this  and  in  the 
preceding  chapter,  in  respect  to 
this  contribution,  when  we  con- 
sider that,  in  endeavoring  to  ac- 
complish such  a  measure,  he  was 
carrying  out  the  principles  of 
Christianity  into  an  entirely  new 
and  untried  field.  At  the  pres- 
ent age  of  the  world,  and  in 
Christian  lands,  we  cannot  well 
appreciate  the  novelty  and  bold- 
ness of  such  an  undertaking  as 
the  attempt,  at  that  day,  to  in- 
duce an  extended  and  continued 
contribution  of  money,  from  the 
middle  and  lower  classes  of  so- 
ciety,   to  raise  a   fund   for  the 


652 


II.  CORINTHIANS. 


•0.   1 


10  Now  I  Paul  myself 
in  treat  you  by  the  meek- 
ness and  gentleness  of 
Christ,  I  who  in  your 
presence  am  lowly  among 
you,  but  being  absent  am 
of  good  courage   toward 

2  you  :  yea,  I  beseech  you, 
that  I  may  not  when 
present  shew  courage  with 
the  confidence  wherewith 
I  count  to  be  bold  against 
some,  which  count  of  us 
as  if  we  walked  according 

8  to  the  flesh.  For  though 
we  walk  in  the  flesh,  we 
do  not  war  according  to 

4  the  flesh  (for  the  weapons 
of  our  warfare  are  not  of 
the  flesh,  but  mighty 
before  God  to  the  casting 
down   of    strong   holds) ; 

5 casting  down  'imagina- 
tions, and  every  high 
thing     that     is     exalted 

1  Or,  reasonings 


against  the  knowledge  of 
God,  and  bringing  every 
thought  into  captivity  to 
the  obedience  of  Christ; 
and  being  in  readiness  to  6 
avenge  all '  disobedience, 
w  h  e  n     your     obedience 
shall  be    fulfilled.     2Ye7 
look  at  the  things  that  are 
before  your  face.     If  any 
man  trusteth  in  himself 
that    he  is   Christ's,    let 
him   consider   this  again 
with  himself,   that,  even 
as  he  is  Christ's,  so  also 
are    we.     For    though   1 8 
should    glory    somewhat 
abundantly      concerning 
our  authority  (which  the 
Lord    gave  for   building 
you     up,     and     not     for 
casting  you  down),  I  shall 
not  be  put  to  shame  :   that  9 
I  may  not  seem  as  if  I 
Avould  terrify  you  by  my 

2  Or,  Bo  ye  look. .  .face  ? 


relief  of  sufferers  perhaps  a 
thousand  miles  remote  from 
them,  and  whom  they  had  never 
seen;  and  to  combine,  too,  for 
this  purpose,  two  distant  prov- 
inces, having  no  connection 
with  each  other  whatever,  except 
the  bonds  of  a  spiritual  sympa- 
thy. These  contributions  for 
the  distressed  Christians  at  Je- 
rusalem (compare  Acts  11:  29, 
30)  were  demonstrating  the 
power  of  Christianity  to  produce 
results  which  the  world  had 
never  witnessed  before,  and  suc- 
cessful as  they  were,  they  ne- 
came  the  germ  and  the  beginning 
of  the  great  principle  of  orga- 
nized and  combined  benevo- 
lence, which  has  since,  in  every 
age,  been  one  of  the  most  mark- 


ed and    striking    characteristics 
of  Christianity. 

CHAPTER  X. 

2.  That  I  may  not  shoic  courage  ; 
that  I  may  not  have  cause  to 
show  courage. —  Walked  accord- 
ing to  the  flesh  ;  acted  in  an  un- 
christian manner. 

3.  Walk  in  the  flesh  ;  have  our 
sphere  of  labor  and  warfare  in 
this  world. 

6.  To  avenge ;  to  condemn  and 
punish. 

7.  That  are  before  y  on?  face; 
that  is,  you  measure  things  ac- 
cording to  their  appearance. 
The  Old  Version  pave  the  mean- 
ing well,  Do  ye  look,  or,  Tedo  look 
on  things  after  the  outward 
appearance. 


—11.   2. 


II.  CORINTHIANS. 


653 


10 letters.  For,  His  letters, 
they  say,  are  weighty  and 
strong;  but  his  bodily 
presence  is  weak,  and  his 
speech    of    no    account. 

11  Let  snch  a  one  reckon 
this,  that,  what  we  are  in 
word  by  letters  when  we 
are  absent,  such  are  toe 
also  in  deed  when  we  are 

12  present.  For  we  are  not 
bold  1  to  number  or  com- 
pare ourselves  av  i  t  h 
certain  of  them  that 
commend  themselves :  but 
they  themselves,  measur- 
ing themselves  by  them- 
selves, and  comparing 
themselves  with  them- 
selves,   are  without 

13  understanding.  But  we 
will  not  glory  beyond  our 
measure,  but  according 
to  the  measure  of  the 
3  province  which  God 
apportioned  to  us  as  a 
measure,    to  reach    even 

14  unto  you.  For  we  stretch 
not  ourselves  overmuch, 


1  Gr.  to  judge  ourselves  among,  or  to 
judge  ourselves  with. 

3  Or,  limit    Gr.  measuring -rod.  \ 


10.  They  say;  that  is,  the 
enemies  of  Paul  among  the  Co- 
rinthians.— His  bodily  -presence, 
&c.  Tradition  states  that  Paul 
was  small  of  stature,  pale  and 
emaciated  in  countenance,  and 
of  a  form  beat  and  un symmetri- 
cal. This  seems  to  have  been 
made  matter  of  reproach  against 
him  by  his  enemies. 

13.  The  measure  of  the  province  ; 
the  extent  of  the  commission. 

14.  Overmuch;  beyond  our 
proper  sphere. 

2G 


as  though  we  reached  not 
unto  you  :  for  we  3  came 
even  as  far  as  unto  you 
in  the  gospel  of  Christ : 
not  glorying  beyond  our  15~ 
measure,  that  is,  in  other 
men's  labours;  but  having 
hope  that,  as  your  faith 
groweth,  we  shall  be 
magnified  in  you  accord- 
ing to  our  2  province  unto 
further  abundance,  soaslfr 
to  preach  the  gospel  even 
unto  the  parts  beyond 
you,  and  not  to  glory  in 
another's  2 province  in 
regard  of  things  ready  to 
our  hand.  But  he  that  17 
glorieth,  let  him  glory  in 
the  Lord.  For  not  he  18 
that  commendeth  himself 
is  approved,  but  whom 
the  Lord  commendeth. 

Would   that  ye   could  11 
bear. with  me  in  a  little 
foolishness  :   4  nay  indeed 
bear  with  me.     For  I  am  2 
jealous  over  you  with  6  a 
godly    jealousy :     for    J 


3  Or,  were  the.  first  to  come 

4  Or,  but  indeed  ye  do  bear  with  i 

5  Gr.  a  jealousy  of  God. 


15.  That  we  shall  be  magnified" 
in  you,  &c.  The  meaning  is, 
that,  when  their  faith  was  estab- 
lished, he  hoped  that,  through 
their  instrumentality,  there 
would  be  an  extension  "of  the 
kingdom  of  Christ  into  the  sur- 
rounding regions. 

CHAPTER  XI. 

2.  Jealous  ;  watchful  and  soli- 
citous.— I  have  espoused  you,  &c. ; 
from  his  peculiar  relation  to  them 
p"  ''heir  spiritual  father,  be  felt 


C54 


II.  CORINTHIANS. 


11.  2— 


espoused  you  to  one  hus- 
band, that  I  might  pre- 
sent you  as  a  pure  virgin 

3  to  Christ.  But  I  fear,  lest 
•  >y  any  means,  as  the  ser- 
pent beguiled  Eve  in  his 
craftiness,  your  '  minds 
should  be  corrupted  from 
the  simplicity  and  the 
purity     that    is    toward 

4  Christ.  For  if  he  that 
cometh  preacheth  another 
Jesus,  whom  wre  did  not 
preach,  or  if  ye  receive  a 
different  spirit,  which  ye 
did  not  receive,  or  a  dif- 
ferent gospel,  which  ye 
did  not  accept,  ye  do  wrell 

5  to  bear  writh  him.  For  I 
reckon  that  I  am  not  a 
whit    behind    'the    very 

6chiefest  apostles.  But 
though  I  be  rude  in 
speech,  yet  am  I  not  in 

1  Gr.  thoughts. 


himself  responsible  in  some 
sense  for  their  purity,  and  for 
their  preparation  for  a  final  union 
with  Christ. 

4.  He  that  cometh;  referring 
probably  to  other  teachers  •who 
came  and  attempted  to  supersede 
Paul  in  his  influence  and  ascend- 
ency over  the  church.  —  Ye  do 
well  to  hear  with  him ;  the  lan- 
guage is  ironical. 

6.  Rude  in  speech  ;  unskilful  in 
oratory. — Made  it  manifest; 
made  known;  that  is,  they  had 
had  abundant  opportunities  to 
try  and  prove  his  character. 
The  language  is  somewhat  ob- 
scure. The  probable  meaning 
may  be  thus  expressed  :  Though 
I  be  lacking  in  the  rhetorical 
display  on  which  the  Greek  elo- 
rutionists  lay  such   stress,  I  am 


knowledge  ;  nay,  in  every 
thing  we  have  made  it 
manifest  among  all  men 
to  you- ward.  Or  did  1 7 
commit  a  sin  in  abasing 
myself  that  ye  might  be 
exalted,  because  I 
preached  to  you  the  gos- 
pel of  God  for  nought  % 
I  robbed  other  churches,  8 
taking  wages  of  them  that 
I  might  minister  unto 
you  ;  and  when  I  was  9 
present  with  you  and  was 
in  want,  I  was  not  a  bur- 
den on  any  man  ;  for  the 
brethren,  wrhen  they  came 
from  Macedonia,  supplied 
the  measure  of  my  want ; 
and  in  every  thing  I  kept 
myself  from  being  bur- 
densome unto  you,  and  so 
wiMI'k.eeip my se7f.  As  the  10 
truth  of  Christ  is  in  me, 

2  Or,  those  preeminent  apostles 


not  deficient  in  knowledge,  and 
have,  in  all  my  life  and  teach- 
ing, made  that  manifest  among 
all  men  for  your  benefit. 

7.  In  abasing  myself ;  referring 
to  his  laborious  services,  and  the 
reproach  and  danger  which  he 
incurred  in  their  behalf. 

8.  I  robbed  other  churches  ;  that 
is,  I  took  from  them,  as  is  speci- 
fied in  the  next  verse. 

9.  /  was  not  a  burden  on  any 
man;  that  is,  on  any  in  the  Co- 
rinthian church. 

10.  In  the  regions  of  Acftaia. 
For  certain  reasons  intimated  in 
v.  12,  Paul  appears  to  have  been 
particularly  unwilling  to  receive 
any  pecuniary  aid  from  the 
churches  in  Achaia.  It  was  in 
Corinth  that  he  labored  in  his 
occupation       of      tent -maker, 


-11.  21. 


II.  CORINTHIANS. 


655 


no  man  shall  stop  me  of 
this  glorying  in  the  re- 
ligions of  Achaia.  Where- 
fore ?  because  I  love  you 
12 not?  God  knoweth.  But 
what  I  do,  that  I  will  do, 
that  I  may  cut  off  '  occa- 
sion from  them  which  de- 
sire an  occasion  ;  that 
wherein  they  glory,  they 
maybe  found  even  as  we. 

13  For  such  men  are  false 
apostles,  deceitful  work- 
ers, fashioning  themselves 
into   apostles  of    Christ. 

14  And  no  marvel ;  for  even 
Satan  fashioneth  himself 

15  into  an  angel  of  light.  It 
is  no  great  thing  there- 
fore if  his  ministers  also 
fashion  themselves  as 
ministers  of  righteous- 
ness ;  whose  end  shall  be 
according  to  their  works. 

1  Gr.  the  occasion  of  them. 


(Acts  18 :  3 ;)  and  from  this  pas- 
sage it  appears  that,  though  he 
was  willing  to  receive  supplies 
from  the  Macedonian  Christians, 
he  wTould  not  do  it  from  those  of 
Corinth.  We  often  have  occa- 
sion thus  to  observe  that  the 
apostolical  arrangements  were 
not  conformed  to  any  settled  and 
uniform  system,  but  were  accom- 
modated to  the  varying  circum- 
stances of  each  individual  case. 

11.  The  idea  is,  that  his  un- 
willingness to  receive  pecuniary 
aid  from  them,  did  not  arise 
from  want  of  affection  or  confi- 
dence, but  from  other  reasons. 

12.  That  wherein  they  glory  ; 
inasmuch  as  they  glory. — They 
may  be  found,  &c. ;  they  may  feel 
bound  to  follow  my  example  in 
this  respect. 


I  say  again,  Let  no  man  16 
think  me  foolish  ;  but  if 
ye  do,  yet  as  foolish   re- 
ceive me,  that  I  also  may 
glory  a  little.  That  which  17 
I  speak,  I  speak  not  after 
the  Lord,  but  as  in  fool- 
ishness, in  this  confidence 
of  glorying.     Seeing  thatis 
many    glory    after     the 
flesh,  I  will  glory   also. 
For  ye  bear  with  the  fool- 19 
ish    gladly,    being    wise 
yourselves.     For  ye  bear  20 
with  a  man,  if  he  bringeth 
you  into  bondage,  if  he 
devoureth     you,     if    he 
taketh  you  captive,  if  he 
exalteth    himself,    if    he 
smiteth  you  on  the  face. 
I  speak  by  way  of    dis-21 
paragement,    as    though 
we  had  been  weak.     Yet 
whereinsoever     any    is 


15.  His  ministers ;  his  ser- 
vants; those  who  execute  his 
purposes. 

16.  Receive  me,  that  I  also  may 
glory  a  little  ;  allow  me  to  boast. 

J 7.  After  the  Lord;  after  or 
according  to  the  proper  spirit  of 
a  follower  of  the  Lord. 

20.  For  ye  bear  with  a  man ; 
not  ye  suffer,  as  rendered  by  the 
Old  Fersion.  The  language  is 
that  of  ardent  indignation;  you 
bear  with  those  that  injure  you, 
and  then  reproach  one  who 
serves  you. 

21.  This  sentence  marks  a 
transition.  Lest  some  of  Paul's 
adversaries  should  take  his  lan- 
guage literally,  he  declares  that 
it  is  ironical,  and  proceeds  to 
compare  himself  with  the  false 
teachers  who  were  endeavoring 


656 


II.  CORINTHIANS. 


11.  21 


bold  (I  speak  in  foolish- 
ness),   I    am    bold    also. 

22  Are  they  Hebrews  ?  so 
am  I.  Are  they  Israel- 
ites ?  so  nm  I.  Are  they 
the  seec?  of  Abraham  ?  so 

23  am  I.  Are  they  minis- 
ters of  Christ  ?  (I  speak 
as  on*  beside  himself)  I 
more  ;  in  labours  more 
abundantly,  in  prisons 
more  abundantly,  in 
stripes  above  measure,  in 

24 deaths  oft.     Of  the  Jews 

five  times  received  I  forty 

25  Gripes  save  one.     Thrice 

1  Gr;  race. 


to  supplant  him  in  the  affections 
of  the  Corinthians. 

22.  Are  they ;  that  is,  the 
enemies  who  had  attempted  to 
supplant  him  at  Corinth. 

23.  As  one  beside  himself ;  not 
as  a  fool.  — Above  measure  ;  above 
the  measure  of  such  sufferings 
inflicted  upon  them. — In  deaths  ; 
in  imminent  exposure  to  death. 

24.  Forty  —  save  one.  By  a 
command  recorded  in  Deut.  25: 
2.  3,  the  punishment  of  scourg- 
ing is  limited  to  forty  stripes. 
It  was  the  custom  of  the  Jews 
to  stop  short,  by  one,  of  the 
permitted  number,  in  token  of 
their  desire  to  keep  unquestion- 
ably within  the  law.  Very  few 
of  the  instances  of  suffering  and 
danger  here  referred  to  are  men- 
tiored  in  the  book  of  the  Acts. 

25.  With  rods.  One  case  of 
this  nature  is  mentioned  Acts  16 : 
22,  23.—  Stoned;  Acts  14:  19. 
Besides  this,  the  apostle,  on 
another  occasion,  narrowly  es- 
caped being  stoned.  (Acts  14: 
5.)  —  Shipwreck.  He  suffered 
shipwreck  after  this,  on  his 
voyage  to  Rome,  (Acts  27:) 
which  makes  four   instances  in 


was  I  beaten  with  rods, 
once  was  I  stoned,  thrice 
I  suffered  shipwreck,  a 
night  and  a  day  have  I 
been  in  the  deep ;  in  2G 
journeyings  often,  in 
perils  of  rivers,  in  perils 
of  robbers,  in  perils  from 
my  '  countrymen,  in  per- 
ils from  the  Gentiles,  in 
perils  in  the  city,  in  per- 
ils in  the  wilderness,  in 
perils  in  the  sea,  in  per- 
ils among  false  brethren  ; 
in  labour  and  travail,  in  27 
watchings  often,  in  hun- 


which  he  encountered  this  ter- 
rible form  of  danger. — In  the 
deep;  floating  in  the  sea,  sus- 
tained by  some  frail  support, 
probably  after  shipwrreck. 

27.  In  reading  this  formidable 
catalogue  of  perils  and  calami- 
ties, (24-27,)  we  cannot  but  be 
impressed  with  the  care  of  di- 
vine Providence  manifested  in 
the  wonderful  preservation  of 
the  apostle  through  a  series  of 
dangers  of  so  extraordinary  a 
number  and  character.  We  must 
remember,  too,  that  the  apostle 
persisted  in  a  course  of  life 
which  uniformly  led  to  these 
results,  in  simple  attestation  of 
the  fact  of  his  supernatural 
interview  with  the  Saviour,  as 
recorded  Acts  9:  3-8,  and  as  re- 
peatedly narrated  and  alluded  to 
by  himself.  (Acts  22:6-11. 
20:  12-11).  1  Cor.  9:  1.)  This 
interview  was  the  origin  and 
foundation  of  his  belief.  The 
circumstances  were  such  that  he 
could  not  have  been  mistaken  in 
regard  to  it,  and  the  description 
which  he  here  gives  of  the  mode 
of  life  which  he  had  led  in  con- 
sequence  of    his    testimony,    is 


-12.  4. 


II.  CORINTHIANS. 


057 


ger  and  thirst,  in  fastings 
often,  in  cold  and  naked- 

28  ness.  'Beside  those  things 
that  are  without,  there  is 
that  which  presseth  upon 
me  daily,  anxiety  for  all 

29  the  chnrches.  Who  is 
weak,  and  I  am  not  weak  ? 
Who  is  made  to  stumble, 

30  and  I  burn  not  1  If  I 
must  needs  glory,  I  will 
glory  of  the  things  that 
concern     my     weakness. 

31  The  God  and  Father  of 
the  Lord  Jesus,  he  who  is 
blessed  a  for  evermore, 
knoweth  that  I  lie  not. 

32  In  Damascus  the  gov- 
ernor under  Aretas  the 
king  guarded  the  city  of 
the  Damascenes,  in  order 

1  Or,  Beside  the  things  which  I  omit 
Or,  Beside  the  things  that  come  out  of 
course 


evidence,  which  it  would  be 
difficult  to  question,  that  he  was 
honest  and  sincere.  So  that  here 
is  a  point  where  the  question  of 
the  miraculous  origin  of  Chris- 
tianity is  brought  within  a  very- 
narrow  compass. 

28.  Anxiety ;  that  is,  the  soli- 
citude and  interest  which  he 
felt  in  them  all. 

29.  Burn  not ;  am  not  troubled. 
The  idea  is,  that  he  felt  in  him- 
self every .  reproach  or  suffering 
which  affected  any  brother 
Christian. 

32.  In  Damascus,  &c.  The 
apostle  here  mentions  a  case  of 
imminent  danger  that  he  had 
incurred,  which  had  been  omit- 
ted in  the  preceding  enumera- 
tion.—  Guarded  the  city  ;  guard- 
ed the  gates  with  armed  men. 
This  was  done  at  the  instigation 
of  the  Jews,  as  would  appear 
from  the  account  of  Luke.  (Acts 
8:24,  25.) 


to  take  me :  and  through  33 
a  window  was  I  let  down 
in  a  basket  by  the  wall, 
and  escaped  his  hands. 

3 1  must  needs  glory,  12 
though  it  is  not  expedi- 
ent ;  but  I  will  come  to 
visions  and  revelations  of 
the  Lord.  I  know  a  man  2 
in  Christ,  fourteen  years 
ago  (whether  in  the  body, 
I  know  not  ;  or  whether 
out  of  the  body,  I  know 
not;  God  knoweth),  such 
a  one  caught  up  even  to 
the  third  heaven.  And  1 3 
know  such  a  man 
(whether  in  the  body,  or 
apart  from  the  body,  I 
know  not ;  God  knoweth), 
how  that  he  was  caught  4 

2  Gr.  unto  the  ages. 

3  Some  ancient  authorities  read  Now  to 
glory  is  not  expedient,  but  I  will  come  &c. 


CHAPTER  XII. 

1.  The  reading  of  the  Old 
Version  was  that  given  here  in 
the  margin  ;  the  reading  of  the 
New  Version  accords  better  with 
Paul's  character.  The  meaning 
is,  Though  self-glorification  is 
not  generally  expedient,  yet  in 
this  instance  I  am  compelled  to 
speak  of  myself  in  my  own  de- 
fense. 

2.  A  man  in  Christ ;  a  Chris- 
tian, referring  doubtless  to  him- 
self. —  Caught  up;  suddenly 
transported. — The  third  heaven; 
the  spiritual  heaven,  the  abode 
of  the  blessed.  It  is  often  thus 
designated  by  Jewish  writers, 
to  distinguish  it  from  the  region 
of  the  clouds,  which  they  called 
the  first  heaven,  and  that  of  the 
heavenly  bodies,  which  was  the 
second.  It  is  called  paradise  in 
v.  4. 

4.  Commentators  have  in- 
dulged    themselves    in     many 


658 


II.  CORINTHIANS. 


12.  4— 


up  into  Paradise,  and 
heard  unspeakable  words, 
which  it  is  not  lawful  for 

5  a  man  to  utter.  On  be- 
half of  such  a  one  will  I 
glory :  but  on  mine  own 
behalf  I  will  not  glory, 
save  in  my  weaknesses. 

6  For  if  I  should  desire  to 
glory,  I  shall  not  be  fool- 
ish ;  for  I  shall  speak  the 
truth  :  but  I  forbear,  lest 
any  man  should  account 
of  me  above  that  which 
he    seeth    me    to    be,   or 

Theareth  from  me.  And 
by  reason  of  the  exceed- 
ing greatness  of  the  reve- 
lations— wherefore,  that  I 
should  not  be  exalted 
overmuch,  there  was  giv- 
en to  me  a  '  thorn  in  the 
flesh,  a  messenger  of  Sa- 

1  Or,  stake 


fanciful  speculations  in  regard 
to  this  statement  respecting  the 
entrance  of  the  apostle  into  the 
spiritual  world.  We  are  not, 
however,  authorized  to  add  any 
thing  to  the  account  here  given, 
or  to  understand  by  it  anything 
more  than  Paul  intended  that 
this  language  should  distinctly 
convey;  which  is,  simply,  that 
he  received  a  special  mark  and 
token  of  the  divine  favor,  in 
being  admitted  to  an  unusual 
communication  with  the  spirit- 
ual world,  of  the  nature  and 
circumstances  of  which,  how- 
ever, he  purposely  withholds  all 
information. 

5.  Of  such  a  one ;  of  one  re- 
ceiving such  a  proof  of  the  di- 
vine regard.  —  On  mine  own  he- 
half;  of  my  own  personal  char- 
acter and  actions. 


tan  to  buffet  me,  that  I 
should  not  be  exalted 
overmuch.  Concerning  8 
this  thing  I  besought  the 
Lord  thrice,  that  it  might 
depart  from  me.  And  he  9 
hath  said  unto  me,  My 
grace  is  sufTicient  for  thee: 
for  my  power  is  made 
perfect  i  n  weakness. 
Most  gladly  therefore  will 
I  rather  glory  in  my 
weaknesses,  that  the 
strength  of  Christ  may 
"rest  upon  me.  Where- 10 
fore  I  take  pleasure  in 
weaknesses,  in  injuries,  in 
necessities,  in  persecu- 
tions, in  distresses,  for 
Christ's  sake  :  for  when 
I  am  weak,  then  am  I 
strong. 
I   am  become  foolish  :  11 

2  Or,  cover  me    Gr.  spread  a  tabernacle 
over  me. 


7.  The  exceeding  greatness  of  the 
revelations ;  the  greatness  and 
extraordinariness  of  the  revela- 
tion referred  to  above. — A  thorn 
in  the  flesh  ;  some  peculiar  and 
long-continued  temptation  or 
trial,  the  nature  of  which  he 
chose  to  conceal.  [The  broken 
character  of  Paul's  language, 
exhibiting  the  intensity  of  his 
feeling,  is  represented  by  the 
involved  and  broken  form  of 
the  sentence  here. — A  great  deal 
has  been  written  respecting  this 
thorn  in  the  flesh.  The  conclusion 
of  Dean  Alford,  that  he  refers  to 
some  painful  bodily  malady, 
which  put  him  to  shame  before 
those  before  whom  he  exercised 
his  ministry,  is  generally  ac- 
cepted by  modern  scholars,  and 
there  are  some  reasons  from 
other  allusions  in  his  writings 


*-12.  20. 


II.  CORINTHIANS. 


659 


ye  compelled  me  ;  for  I 
ought  to  have  been  com- 
mended of  you  :  for  in 
nothing  was  I  behind  'the 
very  chiefest  apostles, 
though    I    am    nothing. 

12  Truly  the  signs  of  an 
apostle  were  wrought 
among  you  in  all  pa- 
tience, by  signs  and  won- 
ders and  2  mighty  works. 

13  For  what  is  there  wherein 
ye  were  made  inferior  to 
the  rest  of  the  churches, 
except  it  be  that  I  myself 
was  not  a  burden  to  you  % 
forgive  me  this  wrong. 

14  Behold,  this  is  the 
third  time  I  am  ready  to 
come  to  you ;  and  I  will 
not  be  a  burden  to  you  : 
for  I  seek  not  yours,  but 
you :  for  the  children 
ought  not  to  lay  up  for 
the  parents,  but  the  pa- 
rents   for    the    children. 

1  Or,  those  preeminent  apostles 

2  Gr.  powers. 


And   I  will  most  gladly  15 
spend  and  be  3  spent  for 
your  souls.     If  I  love  you 
more  abundantly,am  I  lov- 
ed the  less  %    But  be  it  so,  16 
I  did  not  myself  burden 
you  ;   but,  being    crafty, 
I  caught  you  with  guile. 
Did  I  take  advantage  of  17 
you  by  any  one  of  them 
whom  I  have   sent  unto 
you?     I  exhorted  Titus,  18 
and  I   sent    the    brother 
with  him.  Did  Titus  take 
any   advantage   of    you  ? 
walked    we    not   by   the 
same   Spirit?   icalked  toe 
not  in  the  same  steps  \ 

4  Ye  think  all  this  time  19 
that  we  are  excusing  our- 
selves unto  you.  In  the 
sight  of  God  speak  we  in 
Christ.  But  all  things, 
beloved,  are  for  your 
edifying.  For  I  fear,  lest  20 
by    any    means,   when  I 


for  surmising  that  what  he  re- 
ferred to  was  a  difficulty  with 
the  eyes,  perhaps  dating  from 
the  bright  light  which  blinded 
^  him  at  the  time  of  his  conver- 
sion.— L.  A.] 

12.  Were  wrought  among  you  ; 
that  is,  by  him,  when  he  went 
first  to  plant  the  gospel  among 
them. 

13.  This  wrong ;  if  this  be  a 
wrong,  forgive  it. 

14.  The  third  time  1  am  ready, 
&c.  Ouce  he  had  been  among 
them;  a  second  time  he  had 
intended  to  go,  but  circum- 
stances had  prevented.  This, 
therefore,  was  the  third  time  of 
his  forming  such    a  design. — 


3  Gr.  spent  out. 

4  Or,  Think  ye. 


.  you  f 


The   children.      They   were    his 
children  in  a  spiritual  sense. 

15.  //'  I  love  you,  &c. ;  will 
you  love  me  the  less,  the  more  I 
love  you  ?  The  sentence  is  an 
appeal  to  their  affections. 

16.  Be  it  so,  I  did  not,  &c. ; 
that  is,  perhaps  it  is  so  said, 
namely,  that  I  did  not  burden 
you,  but  being  crafty,  &c.  The 
verses  which  follow  contain  his 
reply  to  this  supposed  charge. 

19.  That  we  are  excusing  our- 
selves ;  that  we  wish  to  defend 
ourselves.  —Are  for  your  edifying. 
Paul's  real  object  was  the  devel- 
opment of  such  a  state  in  the 
Corinthian  church  a£  would  tend 
to  their  spiritual  upbuilding. 


660 


II.  CORINTHIANS. 


12.  20- 


come,  I  should  find  you 
not  such  as  I  would,  and 
should  myself  be  found 
of  you  such  as  ye  would 
not;  lest  by  any  means 
there  slwiild  be  strife, 
jealousy,  wraths,  fac- 
tions, backbi  tings,  whis- 
perings,    swellings,    Jtu- 

21  mults  ;  lest,  when  I  come 
again,  my  God  should 
humble  me  before  you, 
and  I  should  mourn  for 
many  of  them  that  have 
sinned  heretofore,  and  re- 
pented not  of  the  unclean- 
ness  and  fornication  and 
lasciviousness  which  they 
committed. 

13  This  is  the  third  time  I 
am  coming  to  you.  At 
the  mouth  of  two  wit- 
nesses or  three  shall  every 
Sword  be  established.  I 
have  said  2  beforehand, 
and  I  do  say  2  beforehand, 
8  as  when  I  wTas  present 
the  second  time,  so  now, 
being  absent,  to  them 
that  have  sinned  hereto- 
fore, and  to  all  the  rest, 
that,  if  I  come  again,  I 
3  will    not    spare ;     seeing 

1  Or,  disorders 

2  Or,  plainly 

3  Or,  a-i  if  1  were  present  the  second 


CHAPTER  XIII. 

1.  I  am  coming;  that  I  have 
formed  the  intention  of  coming. 
—  At  the  mouth,  &c.  ;  Deut.  19: 
15.  In  a  manner  somewhat  ana- 
logous, he  was  to  bear  his  re- 
peated testimony  before  them. 

3.  Of  vhrist  that  apeaheth  in 
me;    of  my  claim  to   authority 


that  ye  seek  a  proof  of 
Christ  that  speaketh  in 
me  ;  who  to  you-ward  is 
not  weak,  but  is  power- 
ful in  you  :  for  he  wTas  4 
crucified  through  weak- 
ness, yet  he  1  i  v  e  t  h 
through  the  power  of 
God.  For  we  also  are 
weak  4  in  him,  but  we 
shall  live  with  him 
through  the  power  of 
God  toward  you.  .  Try  5 
your  own  selves,  whether 
ye  be  in  the  faith  ;  prove 
your  own  selves.  Or 
know  ye  not  as  to  your 
own  selves,  that  Jesus 
Christ  is  in  you  ?  unless  in- 
deed ye  be  reprobate.  But  6 
I  hope  that  ye  shall  know 
that  we  are  not  reprobate. 
Now  we  pray  to  God  that  7 
ye  do  no  evil ;  not  that 
we  may  appear  approved, 
but  that  ye  may  do  that 
which  is  honourable, 
5  though  we  be  as  repro- 
bate. For  we  can  do  8 
nothing  against  the  truth, 
but  for  the  truth.  For  9 
we  rejoice,  when  we  are 
weak,  and  ye  are  strong  : 

time,  even  though  I  am  now  absent 

4  Many  ancient  authorities  read  with. 

5  Gr.  and  that. 


from    Christ.  —  Who  ;     that    is, 
Christ. 

4.  Through  weakness;  in  his 
state  of  humiliation. 

5.  Reprobate :  sinnera  guilty 
and  condemned. 

7.  Not  that  we  may,  Arc.  ;  that 
is,  not  for  that  purpose. — As  ru- 
probate  J  so  regarded. 


-13. 14. 


II.  CORINTHIANS. 


66i 


this   we    also    pray    for, 
even     your     perfecting- 

10  For  this  cause  I  write 
these  things  while  absent, 
that  I  may  not  when 
present  deal  sharply,  ac- 
cording to  the  authority 
which  the  Lord  gave  rne 
for  building  up,  and  not 
for  casting  down. 

11  Finally,  brethren,  'fare- 
well. Be  perfected ;  be 
comforted  ;     be     of    the 

1  Or,  rejoice  ;  be  perfected 


10.  Deal  sharply  ;  should  feel 
urged  to  reproach  you  with  even 
greater  severity. 

The  Old  Version  contained 
the  following  statement  :  "The 
second  epistle  to  the  Corinthians 
waa  written  from  Philippi,  a  city 


same     mind ;    live     in 
peace  :    and  the  God  of 
love  and  peace  shall  be 
with    you.      Salute    one  la 
another  with  a  holy  kiss. 

All    the    saints   salute  13 
you. 

The  grace  of  the  Lord  14 
Jesus  Christ,  and  the  love 
of  God,  and  the  commun- 
ion of  the  Holy  Ghost,  be 
with  you  all. 


of  Macedonia,  by  Titus  and 
Lucas."  Like  the  other  state- 
ments similar  to  it  appended  to 
other  Epistles,  this  is  without 
authority,  and  is  therefore  omit- 
ted in  the  New  Version. 


THE     EPISTLE     TO      THE 

GALATIANS. 


Galatia  was  one  of  the  interior  provinces  of  Asia  Minor.  Paul, 
probably,  planted  the  gospel  there  during  the  journey  which  he 
took  through  that  region,  an  account  of  which  is  given  in  Acts 
13:  4  to  14:  26.  It  is  true  that  Galatia  is  not  particularly  men- 
tioned in  this  account,  though  it  might  very  probably  be  in- 
cluded in  the  general  expression  used  in  14:  6,  at  the  close  of 
the  verse.  We  find  that,  on  the  second  journey  of  the  apostle 
into  Asia  Minor,  made  for  the  purpose  of  visiting  those  churches 
which  had  been  planted  before,  (Acts  15:  36,)  Galatia  is  specified 
as  a  region  included  in  the  tour.     (16:  6.) 

There  is  no  direct  evidence  in  respect  to  the  condition  of  the  Gala- 
tian  churches,  when  this  letter  was  written, — nor  of  the  occasion 
which  particularly  called  for  it.  It  is  evident,  however,  from 
the  Epistle  itself,  that  the  same  difficulty  found  its  way  to  these 
churches,  which  seems,  in  a  greater  or  less  degree,  to  have  af- 
fected nearly  all  the  others, — namely,  the  difficulty  arising  from 
the  attempts  of  the  Jewish  Christians  to  bring  the  Jewish  law 
into  the  church,  by  compelling  the  Gentile  converts  to  conform 
to  the  Mosaic  ritual.  These  Jewish  converts  very  naturally  were 
prone  to  regard  Christianity  as  the  consummation  and  fulfilment 
of  Judaism.  At  first  they  were  very  unwilling  that  the  gospel 
should  be  offered  to  the  Gentiles  at  all,  and  afterwards  were  dis- 
posed to  insist  that,  if  any  Gentiles  received  it,  they  must  be 
circumcised,  and  keep  the  law  of  Moses,  as  well  as  obey  the 
precepts  of  Christ.  Paul  was  often  called  to  combat  this  error; 
and  circumstances  seem  to  have  occurred,  in  the  history  of  the 
Galatian  churches,  rendering  some  decided  testimony  against 
this  perversion  necessary  for  them ;  for  the  subject  constitutes 
the  chief  topic  of  discussion  in  this  Epistle. 

Very  various  opinions,  or  rather  conjectures,  have  been  advanced 
in  regard  to  the  place  where  this  Epistle  was  written ;  but  there 
is  no  sufficient  evidence  on  which  to  foifnd  a  rational  judgment. 
The  statement  at  the  end  that  it  was  written  at  Rome,  is  not  to 
be  considered  as  decisive  authority. 

[662] 


—1.  9. 


GALATIANS. 


6g; 


1  Paul,  an  apostle  (not 
from  men,  neither 
through  x  man,  but 
through  Jesus  Christ, 
and  God  the  Father,  who 
raised     him    from     the 

2  dead),  and  all  the  breth- 
ren which  are  with  me, 
unto  the  churches  of  Gfa- 

3  latia :  Grace  to  you  and 
peace  2  from  God  the 
Father,  and  our  Lord  Je- 

4  sus  Christ,  who  gave  him- 
self for  our  sins,  that  he 
might  deliver  us  out  of 
this  present  evil  "world, 
according  to  the  will  of 

5 our  God  and  Father:  to 


1  Or,  a  man 

2  Some  ancient  authorities  read  from 
God  our  Father,  and  the  Lord  Jesus 
Christ. 


CHAPTER  I. 

1.  Not  from  men.  From  vari- 
ous expressions  occurring  in 
Paul's  Epistles,  we  infer  that  his 
authority  as  an  apostle  was 
sometimes  called  in  question  by 
his  enemies.  In  fact,  although 
he  received  his  commission  to 
preach  the  gospel  directly,  and 
in  the  most  unequivocal  manner, 
from  Christ  himself,  he  was  not 
one  of  the  twelve,  to  whom  the 
term  apostle  more  strictly  and 
properly  applied.  From  the  dis- 
tinct and  formal  manner  in  which 
he  maintains  the  divine  origin  of 
his  call  to  preach  the  gospel,  in 
this  chapter,  (11-24,)  we  may 
infer  that  his  commission  had 
been  questioned  by  some  persons 
inimical  to  him  among  the 
churches  of  Galatia. 

6.  From  Mm  that  called  you; 
from  him  who  was  the  instrument 
of  calling  you ;  referring  appa- 
rently to  himself,  as  the  subse- 


whom   be  the  glory  4for 
ever  and  ever.     Amen. 

I  marvel  that  ye  are  so  6 
quickly  removing  from 
him  that  called  you  in  the 
grace  of  Christ  unto  a  dif- 
ferent gospel;  which  is 7 
not  another  gospel :  only 
there  are  some  that 
trouble  you,  and  would 
pervert  the  gospel  of 
Christ.  But  though  we,  8 
or  an  angel  from  heaven, 
should  preach  B  unto  you 
any  gospel  6  other  than 
that  which  we  preached 
unto  you,  let  him  be 
anathema.     As   we  have  9 


3  Or,  age 

4  Gr.  unto  the  ages  of  the  ages. 

5  Some  ancient  authorities  omit  unto 
you.  6  Or,  contrary  to  that 


queut  train  of  remark  seems  to 
imply.  The  calling  of  the  sinner 
is  generally,  in  the  writings  of 
Paul,  ascribed  directly  to  God; 
though  it  may  not  improperly  be 
ascribed  to  the  human  instrument 
through  whose  agency  it  is  done. 

7.  Which  is  not  another;  not 
another  gospel,  but  only  a  per- 
version of  the  gospel,  as  is  stated 
in  the  close  of  the  verse.  A 
similar  mode  of  expression,  or 
rather  turn  of  thought,  occurs  in 
2  Cor.  11:4. 

8,  9.  Anathema;  that  is,  ac- 
cursed; a  phrase  used  in  the 
Jewish  formula  of  excommuni- 
cation, and  indicating  that  the 
object  anathematized  was  de- 
voted to  destruction.  The 
meaning  is  simply  that  it 
is  utterly  impossible  that  there 
should  be  another  gospel ;  that 
is,  another  system  of  religious 
truth,  inconsistent  with  what 
had  been  revealed  to  him. 


664 


GALATIANS. 


1.  9— 


said  before,  so  say  I  now 
again,  If*  any  man  preach- 
eth  unto  you  any  gospel 
other  than  that  which  ye 
received,  let  him  be  ana- 
lOthema.  For  am  I  now 
persuading  men,  or 
God  i  or  am  I  seeking  to 
please  men?  if  I  were 
v  still  pleasing  men,  I 
should  not  be  a  '  servant 
of  Christ. 

11  For  I  make  known  to 
you,  brethren,  as  touch- 
ing the  gospel  which  was 
preached  by  me,  that  it 

12  is    not    after    man.     For 
-  neither   did  I  receive   it 

from  2man,  nor  was  I 
taught  it,  but  it  came  to 
me  through  revelation  of 

13  Jesus  Christ.  For  ye 
have  heard  of  my  manner 
of  life  in  time  past  in  the 


1  Gr.  bondservant. 


2  Or,  a  man 


10.  Persuading  men ;  seek  the 
favor  of  men. 

11.  I  make  known  to  you;  I 
assure  you. — Is  not  after  man; 
was  not  communicated  to  me 
by  man;  that  is,  it  does  not  rest 
on  human  authority. 

12.  Of  Jesus  Christ.  The 
apostle  here  refers  to  the  direct 
interview  which  he  had  with 
Jesus  Christ,  when  he  was  first 
called  to  preach  the  gospel,  as 
recorded  in  Acts  9:  3-9. 

13.  The  word  conversation  was 
used  in  the  Old  Version  here, 
and  in  several  other  passages 
where  the  New  Version  substi- 
tutes manner  of  life  ;  this  mean- 
ing was  anciently  attached  to  the 
word  conversation.  See  Acts  9: 
1,2. 

14.  And  I  advanced  in  the 
Jews'  religion ;  went  forward  ar- 
dently   and    zealously   in    it. — 


Jews1  religion,  how  that 
beyond  measure  I  perse- 
cuted the  church  of  God, 
and  made  havock  of  it : 
and  I  advanced  in  the  14 
Jews'  religion  beyond 
many  of  mine  own  age 
3  among  my  countrymen, 
being  more  exceedingly 
zealous  for  the  traditions 
of  my  fathers.  But  when  15 
it  was  the  good  pleasure 
of  God,  who  separated 
me,  even  from  my 
mother's  womb,  and 
called  me  through  his 
grace,  to  reveal  his  Son  in  16 
me,  that  1  might  preach 
him  among  the  Gentiles ; 
immediately  I  conferred 
not  with  flesh  and  blood : 
neither  went  I  up  t o  17 
Jerusalem  to  them  which 
were  apostles  before  me  : 

3  Gr.  in  my  race. 


Many  of  mine  own  age ;  not  my 
equals.  The  original  implies,  as 
the  margin  in  the  Old  Version 
rendered  it,  equals  in  years. — 
The  traditions  of  my  fathers. 
There  was  a  large  body  of  doc- 
trines and  precepts  held  as  of 
divine  authority  by  the  Jews, 
which  had  come  down  from  the 
fathers  by  tradition, — not  being 
recorded  in  the  word  of  God. 
Our  Saviour  often  alluded  to 
these  traditions  in  his  conversa- 
tions with  the  Pharisees. 

16.  To  reveal  his  Son  in  me ; 
that  is,  when  he  was  on  his  way 
to  Damascus.  —  Conferred  not 
with  flesh  and  Mood ;  consulted 
not  with  men. 

17.  Neither  went  1  up,  &c. ; 
that  is,  not  immediately. — Into 
Arabia.  Of  this  journey  into 
Arabia,  Luke,  in  the  Acts,  does 
not  give  any  account. 


-2.  3. 


GALATIANS. 


GG5 


but  I  went  away  into 
Arabia;  and  again  I  re- 
turned unto  Damascus. 

18  Then  after  three  years 
I  went  up  to  Jerusalem 
to  x  visit  Cephas,  and 
tarried  with  him  fifteen 

19  days.  But  other  of  the 
apostles  saw  I  none,  a  save 
James  the  Lord' s  brother. 

20  Now  touching  the  things 
which  I  write  unto  you, 
behold,  before  God,  I  lie 

21  not.  Then  I  came  into 
the  regions  of  Syria  and 

22Cilicia.  And  I  was  still 
unknown  by  face  unto  the 
churches  Qf  Judaea  which 

23 were  in  Christ:  but  they 
only  heard  say,  He  that 

1  Or,  become  acquainted  with 

2  Or,  but  only 


21.  Acts  9:29,  30. 

22.  The  churches  ofJudea;  that 
is,  to  those  churches  generally. 
It  would  seem,  from  the  account 
in  the  Acts,  that  he  must  have 
been  well  known  in  Jerusalem. 
(Acts  9:26-28.) 

24.  The  design  of  this  whole 
passage  (11-24)  is,  to  vindicate 
the  views  of  religious  truth 
which  the  apostle  had  incul- 
cated, and  which  he  was  about 
to  inculcate  in  this  Epistle,  by 
showing  that  they  rested  on  no 
human  authority,  but  on  revela- 
tions made  directly  to  him  from 
the  Lord  Jesus  Christ. 

CHAPTER  II. 

1.  Fourteen  years.  In  Acts 
11 :  29,  30,  a  journey  of  Paul  to 
Jerusalem  is  mentioned,  and 
also  another  in  15 :  1-4.  The 
latter  has  been  generally  sup- 
posed  by   commentators   to  be 


once  persecuted  us  now 
preacheth    the    faith    of 
which    he    once    made 
havock  ;   and  they  glori-  24 
tied  God  in  me. 

Then  3  after  the  space  2 
of  fourteen  years  I  went 
up    again    to   Jerusalem 
with     Barnabas,     taking 
Titus  also  with  me.    And 2 
I  went  up  by  revelation; 
and   I  laid   before   them 
the  gospel  which  I  preach 
among  the  Gentiles,  but 
privately    before    them 
who  Svere  of  repute,  lest 
by  any  means  I  should  be 
running,   or  had  run,  in 
vain.    But  not  even  Titus  3 
who  was  with  me,  being 

3  Or,  in  the  course  of 

4  Or.  are 


the  one  here  referred  to. 

2.  By  revelation;  under  divine 
guidance.  He  did  not  go  to 
seek  direction  from  the  apostles 
at  Jerusalem.  —  Them  who  were  of 
repute  ;  James,  Peter,  and  John, 
are  particularly  mentioned  in  v. 
9. 

3.  Titus  is  often  alluded  to  by 
Paul  in  his  Epistles,  though  he 
is  not  mentioned  in  the  Acts. 
He  appears,  like  Timothy,  to 
have  been  made  a  convert 
through  Paul's  instrumentality, 
and  both  afterwards  became 
efficient  and  devoted  fellow- 
laborers  with  the  apostle. — 
Neither  Titus  —  was  compelled; 
that  is,  he  did  not  allow  him  to 
be  compelled.  Paul  caused 
Timothy  to  be  circumcised, 
(Acts  16:  3,)  his  mother  being  a 
Jewess,  but  he  would  not  allow 
Titus  to  be.  He  thus  practised 
according      to     the     principles 


nod 


GALATIAXS. 


2.  o- 


a  Greek,  was  compelled 
4 to  be  circumcised  :  'and 
that  because  of  the  false 
brethren  privily  brought 
in,  who  came  in  privily 
to  spy  out  our  liberty 
which  we  have  in  Christ 
Jesus,  that  they  might 
bring   us  into   bondage  : 

5  to  whom  we  gave  place  in 
the  way  of  subjection,  no, 
not  for  an  hour ;  that  the 
truth  of  the  gospel  might 

6  continue  with  you.  But 
from  those  who  2were 
reputed  to  be  somewhat 
('whatsoever  they  were, 
it  maketh  no  matter  to 
me:  God  accepteth  not 
man's  person) — they,  I 
say,  who  were  of  repute 
imparted  nothing  to  me  : 


1  Or,  but  it  was  because  of 

2  Or,  are 


•which  he  always  enjoined,  yield 
ing  to  Jewish  feelings  so  far  as 
it  was  proper  to  do  so,  and  re- 
sisting only  when  resistance  was 
necessary  in  vindication  of  the 
truth.  The  reason  why  he  would 
not  allow  Titus  to  be  made  a 
Jew  is  stated  in  the  two  follow- 
ing verses. 

4.  Into  bondage;  to  the  Jew- 
ish law. 

5.  Might  continue  with  you; 
might  be  maintained  among  the 
churches. 

6.  Imparted  nothing  ;  gave  me 
no  new  light  on  the  principles 
of  Christianity. 

7.  We  are  to  understand  by 
this,  not  that  such  a  division 
was  officially  made,  giving  Peter 
and  Paul  respectively  the  exclu- 
sive charge  of  the  two  great  de 


but  contrariwise,  when  7 
they  saw  that  I  had  been 
intrusted  with  the  gospel 
of  the  uncircumcision, 
even  as  Peter  with  the 
gospel  of  the  circumcision 
(for  he  that  wrought  for  8 
Peter  unto  the  apostle- 
ship  of  the  circumcision 
wrought  for  me  also  unto 
the  Gentiles);  and  when 9 
they  perceived  the  grace 
that  was  given  unto  me, 
James  and  Cephas  and 
John,  they  who  2were 
reputed  to  be  pillars,  gave 
to  me  and  Barnabas  the 
right  hands  of  fellowship, 
that  we  should  go  unto 
the  Gentiles,  and  they 
unto  the  circumcision  ; 
only  they  would  that  we  10 

3  Or,  what  they  once  were 


partments  here  referred  to,  but 
only  that,  in  the  course  of  divine 
providence,  Paul  had  been  led 
to  preach  more  among  the  Gen- 
tile nations,  and  Peter  more 
among  the  Jews.  That  the  work 
of  bringing  the  Gentiles  into 
the  kingdom  of  Christ  was  not 
wholly  assigned  to  Paul,  is  evi- 
dent from  the  fact  that  Peter 
was  the  instrument  of  their  first 
admission.     (Acts  10:) 

9.  Who  icere  reputed  to  be  ;  who 
were  regarded  as  pillars,  not 
merely  who  seemed  to  be,  as  in  the 
Old  Version. 

10.  The  pooi' ;  the  poor  breth- 
ren in  Judea.  This  charge  Paul 
did  not  forget.  He  long  after- 
wards raised  contributions  for 
them  in  Macedonia  and  Achaia. 
See  2  Cor.  9 :  and  note  to  v.  15. 


2.  18. 


GALATIANS. 


667 


should  remember  the 
poor;  which  very  thing  I 
was  also  zealous  to  do. 

11  But  when  Cephas  came 
to  Antioch,  I  resisted 
him  to  the  face,  because 

12  he  stood  condemned.  For 
before  that  certain  came 
from  James,  he  did  eat 
with  the  Gfentiles  :  but 
when  they  came,  he  drew 
back  and  separated  him- 
self, fearing  them  that 
were  of  the  circumcision. 

13  And  the  rest  of  the  Jews 
dissembled  likewise  with 
him  ;  insomuch  that  even 
Barnabas  was  carried 
away  with  their  dissimu- 
lation.    But  when  I  saw 

that  they  walked  not  up- 
rightly according  to  the 
truth  of  the  gospel,  I  said 
unto  Cephas  before  them 
all,  If  thou,  being  a  Jew, 
livest  as  do  the  Gentiles, 

1  Or,  works  of  law 

11.  Cephas;  the  Greek  name 
for  Peter. — Because  he  stood  con- 
demned; not  merely  was  to  oe 
Named.  He  was  condemned  by 
his  own  previous  course — self- 
condemned. —  Came  to  Antioch; 
had  come  and  was  residing 
there. 

12.  From  James;  who  was  at 
Jerusalem. — Them  that  were  of 
the  circumcision ;  that  is,  those 
who  had  come  from  Jerusalem. 

14.  Walked  not  uprightly  ;  did 
not  act  honestly  and  openly. 
Some  suppose  that  Paul's  ad- 
dress to  Peter  ends  with  this 
verse  ;  others  regard  it  as  ex- 
tending to  the  end  of  the  chap- 
ter. 

15.  By  nature  ;  by  birth. 


and  not  as  do  the  Jews, 
how  compellest  thou  the 
Gentiles  to  live  as  do  the 
Jews  \  We  being  Jews  15 
by  nature,  and  not  sin- 
ners of  the  Gentiles,  yet  16 
knowing  that  a  man  is 
not  justified  by  'the 
works  of  the  law,  2save 
through  faith  in  Jesus 
Christ,  even  we  be- 
lieved  on  Christ  Jesus, 
that  we  might  be  justified 
by  faith  in  Christ,  and 
not  by  the  works  of  the 
law :  because  by  the 
works  of  the  law  shall  no 
flesh  be  justified.  But  if,  17 
while  we  sought  to  be  jus- 
tified in  Christ,  we  our- 
selves also  were  found 
sinners,  is  Christ  a  minis- 
ter of  sin?  God  forbid. 
For  if  I  build  up  again  18 
those  things  which  1  de- 
stroyed, I  prove  myself  a 

2  Or,  but  only 


16.  Save  through  faith  i 
vhrist ;  that  is,  only  as  the  works 
which  he  performs  spring  from 
a  living  faith,  and  are  evidences 
of  it. 

17.  Is  Christ  a  minister  of  sin  ? 
does  the  gospel  promote  and  en- 
courage sin  ?  The  apostle  here 
digresses  from  his  main  subject 
of  discussion  to  answer  this  ob- 
jection. 

18.  If  1  ouild  up  again,  &c. ; 
if  I  return  again  to  the  sins 
which  I  had  abandoned.  The 
argument  would  seem  to  be  that, 
although  the  Christian  depends 
on  faith  in  Christ,  and  not  on 
legal  observances,  for  salvation, 
yet  he  fully  renounces  all  sin 
when     he    unites    himself    to 


GALATIANS. 


2.  18— 


19 transgressor.  For  I 
through  '  the  law  died 
nnto  '  the  law,  that  I 
might    live    unto    God. 

20 1  have  been  crucified  with 
Christ ;  a  yet  I  live  ;  and 
yet  no  longer  I,  but  Christ 
liveth  in  me :  and  that 
life  which  I  now  live  in 
the  flesh  I  live  in  faith, 
the  faith  which  is  in  the 
Son  of  G-od,  who  loved 
me,  and  gave  himself  up 

21  for  me.  I  do  not  make 
void  the  grace  of  God : 
for  if  righteousn.es  is 
through  1  the  law,  then 
Christ  died  for  nought. 

3  O  foolish  Galatians, 
who  did  bewitrh  you,  be- 
fore whose  eyes  '  Jesus 
Christ    was     openly    set 

2  forth  crucified  ?  This  only 
would  I  learn  from  you, 

1  Or,  law 

2  Or,  and  it  is  no  longer  I  that  live,  but 
Christ  Ac. 

3  Or,  toorks  of  law 

4  Or,  message 

5  Or,  do  ye  now  make  an  end  in  the 


Christ,  and  the  guilt  and  the  re- 
sponsibility are  altogether  his 
own,  if  he  return  to  sin  again. 

20.  Christ  liveth  in  me;  Christ 
supplies  me  with  that  spiritual 
life,  which  both  disposes  and 
enables  me  to  keep  the  divine 
law;  thus  showing  that  he  is  not 
the  minister  of  sin.  (v.  17.) 
CHAPTER  III. 

1.  Bewitch  you;  delude  you. 
In  the  Old  Version  were  added 
the  words,  that  ye  should  not  obey 
the  truth  ;  a  clause  inserted  by 
some  copyist  to  explain  Paul's 
meaning.  —  Open  ly  set  forth  ; 
plainly  preached. 

3.  Are  ye  now  perfected  in  ;  are 
ye  going  to  seek  perfection  in. 


Received  ye  the  Spirit  by 
3  the  works  of  the  law,  .or 
by  the  4  hearing  of  faith  ? 
Are  ye  so  foolish  \   hav-  3 
ing  begun  in  the  Spirit, 
5  are  ye  now  perfected  in 
the  flesh  %    Did  ye  suffer  4 
so  many  things  in  vain  \ 
if  it  be  indeed  in  vain. 
He    therefore    that    sup- 5 
plieth  to  you  the  Spirit, 
and    worketh    "miracles 
7  among  you,  doeth  he  it 
by  8  the  works  of  the  law, 
or    by    the    4  hearing    of 
faith  ?    Even  as  Abraham  6 
believed  God,  and  it  was 
reckoned  unto    him    for 
righteousness.       8  K  n  o  w  7 
therefore  that  they  which 
be  of  faith,  the  same  are 
sons  of  Abraham.     And  8 
the  scripture,   foreseeing 
that  God  'would  justify 


flesh  ? 

(i  Gr 

powers. 

7  Or, 

m 

8  Or, 

Ye  perceive 

9  Gr. 

justifieth. 

5.  By  the  works  of  the  law  ;  by 
Judaism. 

7.  Are  sons  of  Abraham; 
whether  Jews  or  not.  If  they 
share  in  the  faith  of  Abraham, 
God  considers  them  as  his  chil- 
dren. 

8.  All  the  nations  ;  that  is,  the 
Gentiles;  thus  showing  that  the 
extension  of  the  offers  of  salva-  i 
tion  beyond  the  Jewish  comma-  ' 
nion  was  the  design  of  God  from 
the  beginning.  The  argument 
here  is  much  more  fully  stated 
in  Paul's  Epistle  to  the  Romans, 
which  should  be  compared 
throughout  by  the  careful 
student.  See  especially  Ro- 
mans, ch.  4. 


^-3.  16. 


GALATIANS. 


069 


the  x  Gentiles  by  faith, 
preached  the  gospel  be- 
forehand unto  Abraham, 


saying, 


In  thee  shall  all 


the  '  nations  be   blessed. 
9  So  then  they  which  be  of 
faith  are  blessed  with  the 

10  faithful  Abraham.  For 
as  many  as  are  of  2  the 
works  of  the  law  are  un- 
der a  curse :  for  it  is 
written,  Cursed  is  every 
one  which  continueth  not 
in  all  things  that  are 
written  in  the  book  of  the 

11  law,  to  do  them.  Nov/ 
that  no  man  is  justified 
3  by  the  law  in  the  sight 
of  God,  is  evident :  for, 
The  righteous  shall  live 

12  by  faith;  and  the  law  is 
not  of  faith  ;  but,  He  that 
doeth  them  shall  live  in 

13  them.  Christ  redeemed  us 

1  Gr.  nations. 

2  Or,  works  of  law 


12.  That  doeth  them.  ;  that  is, 
that  fully  obeys  the  requirements 
of  the  law. — Shall  live  in  them  ; 
shall  be  saved  by  them. 

13.  The  curse  of  the  lain ;  the 
terrible  penalty  of  the  law. — 
Having  become  a  curse  for  us  ;  in 
the  condemnation,  sufferings, 
and  death,  which  he  endured  for 
us. —  Cursed,  &c. ;  Deut.  21: 
23. 

14.  The  Messing  of  Abraham; 
the  blessing  pronounced  upon 
Abraham. 

15.  Though  it  be,  &c.  The 
meaning  of  this  and  the  follow- 
ing verses  is,  that  even  human 
covenants,  once  made  and  con- 
firmed by  the  usual  forms,  are 
not  affected  by  subsequent  trans- 
actions; and  the  promises  made 
to  Abraham  being  conditioned 
originally  on  faith,  these  condi- 


from  the  curse  of  the 
law,  having  become  a 
curse  for  us  :  for  it  is 
written,  Cursed  is  every 
one  that  hangeth  on  a 
tree  :  that  upon  the  Gen- 14 
tiles  might  come  the 
blessing  of  Abraham  in 
Christ  Jesus ;  that  wTe 
might  receive  the  prom- 
ise of  the  Spirit  through 
faith. 

Brethren,  I  speak  after  15 
the  manner  of  men: 
Though  it  be  but  a  man's 
4  covenant,  yet  when  it 
hath  been  confirmed,  no 
one  maketh  it  void,  or 
addeth  thereto.  Now  to  16 
Abraham  wrere  the  prom- 
ises spoken,  and  to  his 
seed.  He  saith  not,  And 
to  seeds,  as  of  many;  but 
as   of    one,  And   to    thy 

3  Gr.  in. 

4  Or,  testament 


tions  could  not  subsequently  be 
altered  by  the  giving  of  the  law, 
centuries  later. 

16.  And  to  seeds,  as  of  many. 
There  has  been  great  diversity 
of  opinion  in  respect  to  this  pas- 
sage. The  argument  would 
seem  to  be,  that  the  seed  of 
Abraham,  in  whose  favor  the 
promise  was  made,  was  regarded 
as  one  community,  to  be  saved  on 
one  common  principle,  so  that 
all,  whether  they  lived  before 
the  law,  or  during  the  continu- 
ance of  the  law,  or  under  the 
gospel,  constitute  but  one  seed, 
to  be  saved  in  one  way  ;  and 
that  one  way  must  be  by  faith. 
—  Which  is  Christ;  the  whole 
body  of  believers  in  Christ. 
The  word  Christ  is  used  in  a 
similar  sense  in  1  Cor.  12  :  12, 
.  and  in  other  places. 


o:o 


GALATIANS. 


3.  10— 


seed,    which     is     Christ. 

17  Now  this  I  say  ;  A  '  cove- 
nant confirmed  before- 
hand by  God,  the  law, 
which  came  four  hundred 
and  thirty  years  after, 
doth  not  disannul,  so  as 
to  make  the  promise  of 

18  none  effect.  For  if  the 
inheritance  is  of  the  law, 
it  is  no  more  of  promise  : 
but  God  hath  granted  it 
to  Abraham  by  promise. 

19  What  then  is  the  law  1  It 
was  added  because  of 
transgressions,  till  the 
seed  should  come  to 
whom  the  promise  hath 
been  made  ;  and  it  was 
ordained  through  angels 
by  the  hand  of  a  media- 

20  tor.  Now  a  mediator  is 
not  a  mediator  of  one  ; 

21  but  God  is  one.  Is  the 
law  then  against  the 
promises  of  God  ?  God 
forbid:  for  if  there  had 
been  a  law  given  which 

1  Or,  testament 


could  make  alive,  verily 
righteousness  would  have 
been  of  the  law.  Howl  \e-  22 
it  the  scripture  hath  shut 
up  all  things  under  sin, 
that  the  promise  by  faith 
in  Jesus  Christ  might  be 
given  to  them  that  be- 
lieve. 

But  before  2faith  came,  23 
we  were  kept  in  ward  un- 
der the  law,  shut  up  unto 
the   faith    which    should 
afterwards    be    revealed. 
So  that  the  law  hath  been  24 
our    tutor    to    bring    us 
unto      Christ,     that     we 
might     be    justified     by 
faith.       But      now    that  25 
faith  is  come,  we  are  no 
longer  under  a  tutor.  For  26 
ye  are   all  sons  of  God, 
through   faith,  in    Christ 
Jesus.     For  as   many  of  27 
you  as  were  baptized  into 
Christ  did  put  on  Christ. 
There  can  be  neither  Jew  28 
nor  Greek,   there  can  be 

2  Or,  the  faith 


18.  Of  promise;    that   is,    in 
fulfilment  of  a  promise. 

19.  Because  of  transgressions  ; 
to  restrain  transgressions.  —  The 
seed  should  come;  that  is,  until 
the  generation  should  come  in 
which  the  kingdom  of  Christ 
was  to  be  established,  and  the 
promises  of  the  covenant  ful- 
filled.—  Was  ordained,  &c.  The 
latter  clause  of  this  verse,  to- 
gether with  the  verse  which  fol- 
lows, is  a  passage  which  has  in 
all  ages  baffled  the  learning  and 
ingenuity  of  commentator-.  Va 
rious  conjectures  have  been  of- 
fered, but  they  throw   but  little 


light  upon  the  meaning.  Jowett 
says  "this  passage  has  received 
four  hundred  and  thirty  inter- 
pretations." 

24.  The  law  hath  been  our  tu- 
tor ;  Tutor  ;  the  original  signi- 
fies a  guardian  slave  who  accom- 
panied the  little  child  to  school. 
The  meaning  here  is  that  the 
law  was  only  the  means  of  pre- 
paratory training,  by  which  the 
Jewish  nation  was  led  on  to  sal- 
vation by  Christ. 

27.  Did  }>ut  on  Christ ;  that 
is,  became  so  united  with  Christ 
as  to  form  one  body  of  belieTcrs 
in  him. 


—4.  ia 


GALATIANS. 


671 


neither  bond  nor  free, 
there  can  be  no  male  and 
female  :  for  ye  all  are  one 
man     in     Christ     Jesus. 

29 And  if  ye  are  Christ's, 
then  are  ye  Abraham's 
seed,  heirs  according  to 
promise. 

4  But  I  say  that  so  long 
as  the  heir  is  a  child,  he 
differeth  nothing  from  a 
bondservant,  though  he  is 

2  lord  of  all  ;  but  is  under 
guardians  and  stewards 
until   the  term  appointed 

3  of  the  father.  So  -we 
also,  when  we  were  chil- 
dren, were  held  in  bond- 
age under  the  Rudiments 

4 of  the  world:  but  when 
the  fulness  of  the  time 
came,  God  sent  forth  his 
Son,    born   of  a   woman, 

5  born  under  the  law,  that 
he  might  redeem  them 
which  were  under  the 
law,  that  we  might  receive 
the    adoption    of      sons. 

1  Or,  elements 


CHAPTER  IV. 

1.  Though  he  is  lord  of  all ; 
though  he  is  to  inherit  all. 

3.  The  rudiments  of  the  world. 
The  exact  meaning  of  Paul's 
phrase  here  is  not  quite  clear. 
Alford  and  Conybeare  translate, 
"  Tiie  elementary  lessons  of  out- 
ward things;"  and  this  undoubt- 
edly expresses  the  general  mean- 
ing. The  Jews  were  under  exter- 
nal and  tangible  rules  and  regula- 
tions; they  were  not  ushered 
into  the  spiritual  liberty  of  the 
children  of  God. 

4.  The  fulness  of  the  time  ;  the 
full  time  predicted. — Born  under 


And  because  ye  are  sons,  6 
God  sent  forth  the  Spirit 
of  his  Son  into  our  hearts, 
crying,  Abba,  Father.  So  7 
that  thou  art  no  longer  a 
bondservant,  but  a  son  ; 
and  if  a  son,  then  an  heir 
through  God. 

Howbeit  at  that  time,  8 
not  knowing  God,  ye  were 
in  bondage  to  them  which 
by  nature  are  no   gods  : 
but    now    that    ye    have  9 
come   to    know   God,  or 
rather    to   be  known    of 
God,   how  turn   ye  back 
again    to   the   weak    and 
beggarly    'rudiments, 
wherennto  ye  desire  to  be 
in    bondage  over   again  % 
Ye    observe     days,    andio 
months,  and  seasons,  and 
years.      I  am    afraid  ofn 
you,  lest  by  any  means  I 
have  bestowed  labour  up- 
on you  in  vain. 

I  beseech    you,    breth-12 
ren,  be  as  I  am,  for  I  am 


the  law  ;  born  a  Jew,  and  conse- 
quently under  the  Mosaic  insti- 
tutions. 

5.  That  he  might  redeem  them, 
&c. ;  thus  showingthat  they  owe 
their  redemption  not  to  their 
Judaism,  but  to  their  Christian- 
ity. 

7.  Compare  Romans  8 :  15-17. 

8.  The  apostle  here  appears  to 
address  the  Gentile  portion  of 
the  Galatian  churches. 

10.  Ye  observe;  that  is,  reli- 
giously; depending  upon  such 
observances  for  acceptance  with 
God. 

12.  This  passage  is  evidently 


672 


GALATIANS. 


4.  12— 


as  ye  are.  Ye  did  me  no 
13  wrong :  but  ye  know  that 
because  of  an  infirmity 
of  the  flesh  I  preached 
the  gospel  unto  you  the 
14 'first  time:  and  that 
which  was  a  temptation 
to  you  in  my  flesh  ye  de- 
spised not,  nor  a  rejected  ; 
but  ye  received  me  as  an 
angel    of    God,    even    as 

15  Christ  Jesus.  Where 
then  is  that  gratulation 
3  of  yourselves  ?  for  I 
bear  you  witness,  that,  if 
possible,  ye  would  have 
plucked  out  your  eyes 
and  given   them   to  me. 

16  So  then  am  I  become  your 

1  Gr.  former. 

2  Gr.  spat  out. 


elliptical,  and  is  considered  ob- 
scure. 

13.  Because  of  an  infirmity  of 
the  flesh.  The  implication  is, 
that  on  account  of  an  illness,  he 
first  preached  in  Galatia;  per- 
haps having  been  detained  there 
when  otherwise  he  would  have 
gone  on.  The  Galatians,  how- 
ever, none  the  less  warmly 
welcomed  him  and  his  minis- 
try. 

14.  As  Christ  Jesus  ;  as  clothed 
with  his  authority. 

15.  Where,  then,  is  that  gratu- 
lation ?  &c.  ;  what  has  become  of 
the  congratulation  which  you 
expressed  because  of  this  appa- 
rently accidental  preaching  of 
the  gospel,  since  now  you  have 
fallen  away  from  the  gospel,  and 
gone  back  to  the  law  ? — Ye 
would  hare  plucked  out  your  eyes  ; 
an  indication  that  Paul  was  suf- 
fering from  trouble  with  the 
eyes,  perhaps  due  to  the  blind- 
ness experienced  in  the  sudden 


enemy,    because    I    4  tell 
you    the    truth?      They  17 
zealously  seek  you  in  no 
good  way  ;  nay,  they  de- 
sire to  shut  you  out,  that 
ye  may  seek  them.     But  18 
it  is  good  to  be  zealously 
sought  in  a  good  matter 
at  all  times,  and  not  only 
when  I  am  present  with 
you.     My  little  children,  19 
of  whom  I  am  again  in 
travail    until    Christ    be 
formed    in    you,    yea,    1 20 
could  wish  to  be  present 
with    you    now,   and    to 
change  my  voice  ;  for   I 
am  perplexed  about  you. 
Tell  me,  ye  that  desire  21 

3  Or,  of  yours 

4  Or,  deal  truly  ivith  you 


illumination  at  the  time  of  his 
conversion. 

17.  They ;  the  false  teachers. 
— Zealously  seek  you  ;  pretend  to 
be  ardently  interested  in  your 
welfare.  —  Shut  you  out;  separate 
you;  that  is,  from  me.  —  That  ye 
may  seek  them ;  that  is,  follow 
them  as  their  disciples. 

18.  In  a  good  matter,  &c.  It  is 
difficult  to  find  an  explanation  of 
these  words  suitable  to  what  has 
preceded  and  what  follows. 
The  meaning  is,  perhaps,  It  is 
well  that  you  and  they  should 
thus  seek  one  another  for  a  good 
purpose!;  but  it  is  a  pity  that 
you  should  cease  to  seek  me  as 
soon  as  I  am  absent  from  you. 

19.  Of  whom  1  am  again  in 
travail;  for  whom  I  feel  the 
deepest  solicitude  and  anxiety. 

20.  To  change  my  voice ;  that 
is,  to  administer  admonition  and 
reproof  to  them,  which  it  had 
not  been  necessary  to  do  wh«n 
he  was  with  them  before. 


^-5.  1. 


GALATIANS. 


673 


to  be  under  the  law,  do  ye 

22  not  hear  the  law  I  For  it 
is  written,  that  Abraham 
had  two  sons,  one  by  the 
handmaid,  and  one  by  the 

23  freewoman.  Howbeit  the 
son  by  the  handmaid  is 
born  after  the  flesh  ;  but 
the  son  by  the  freewoman 
is  horn  through  promise. 

24  Which  things  contain  an 
allegory :  for  these  women 
are  two  covenants ;  one 
from  mount  Sinai,  bear- 
ing children  unto,  bond- 
age,    which     is     Hagar. 

25 '  Now  this  Hagar  is  mount 
Sinai  in  Arabia,  and  an- 
swereth  to  the  Jerusalem 
that  now  is :  for  she  is 
in     bondage     with     her 

26  children.  But  the  Jeru- 
salem that  is  above  is 
free,  which  is  our  mother. 

27  For  it  is  written, 

Rejoice,    thou  barren 
that  bear  est  not ; 

1  Many  ancient  authorities  read  For 
is  a  mountain  in  Arabia. 


22.  The  handmaid  ;  Hagar. 

24.  An  allegory  ;  that  is,  may 
be  regarded  as  such.  —  These 
women  are  two  covenants  ;  may  be 
considered  as  representing  the 
two  covenants. — Bearing  children 
unto  bondage;  that  is,  those  who 
were  educated  under  the  sanction 
of  Sinai,  and  lived  under  the  law, 
•were  in  bondage  to  the  law. 

25.  Is  Mount  Sinai ;  that  is, 
represents  Mount  Sinai  in  this 
illustration.  Why  Hagar  should 
be  regarded  as  a  representative 
of  Mount  Sinai,  is  not  clear; 
Some  scholars  suppose  because 
Sinai  is  in  the  country  of  the 
descendants  of  Hagar;  others 
suppose    that    the  word   Hagar 


Break  forth  and  cry, 
thou   that   travailest 
not : 
For  more  are  the  chil- 
dren of  the  desolate 
than    of    her    which 
hath  the  husband. 
Now    2we,    brethren,    as  28 
Isaac  was,  are  children  of 
promise.     But  as  then  he  29 
that  was  born  after  the 
flesh  persecuted  him  that 
was  born  after  the  spirit, 
even  so  it  is  now.     How- 30 
beit  what  saith  the  Scrip- 
ture ?     Cast  out  the  hand- 
maid and  her  son :    for 
the  son  of  the  handmaid 
shall  not  inherit  with  the 
son    of    the    freewoman. 
Wherefore,  brethren,  we  31 
are    not    children    of    a 
handmaid,    but    of    the 
freewoman. 

3  With    freedom    d  i  d  5 
Christ  set  us  free  :  stand 
fast  therefore,  and  be  not 

2  Many  ancient  authorities  read  ye. 

3  Or,  For  freedom 


among  the  Arabians  was  used, 
or  supposed  by  Paul  to  be  used, 
as  a  name  for  Mount  Sinai. 

26.  Jerusalem  that  is  above  ;  the 
spiritual  Jerusalem ;  that  is,  the 
body  of  believers  under  the  gos- 
pel. 

27.  It  is  written  ;  Isa.  54 :  1. 

29.  He  that  was  born  after  the 
flesh;  Ishmael,  the  son  of  Hagar. 
— Him  that  teas  born  after  the 
Spirit ;  Isaac. 

30.  Cast  out,  &c.  The  rejection 
of  Hagar  thus  represents  the  re- 
jection of  the  bondage  and 
servitude  entailed  by  the  Jewish 
law. 

CHAPTER  V. 
1.    With  freedom,  &c. ;  or  with 


674 


GALATIANS. 


5.  1 


entangled  again  in  a  yoke 
of  bondage. 

2  Behold,  I  Paul  say  unto 
yon,  that,  if  ye  receive 
circumcision,  Christ  will 

3  profit  you  nothing.  Yea, 
I  testify  again  to  every 
man  that  receiveth  cir- 
cumcision, that  he  is  a 
debtor  to    do    the  whole 

4  law.  Ye  are  'severed  from 
Christ,  ye  who  would  be 
justified  by  the  law  ;  ye 
are     fallen     away    from 

5  grace.  For  we  through 
the  Spirit  by  faith  wait 
for  the  hope  of  righteous- 

6ness.  For  in  Christ  Je- 
sus neither   circumcision 

1  Gr.  brought  to  nought. 


thai  freedom,  that  is,  the  free- 
dom indicated  in  the  previous 
chapter.  —  Be  not  entangled 
again  ;  do  not  return  again  to 
the  bondage  of  Jewish  rites  from 
which  you  have  been  deliv- 
ered. 

2.  If  ye  receive  circumcision ; 
if  you  seek  salvation  through 
this  rite,  and  rely  upon  it  as 
the  ground  of  acceptance  with 
God. 

3.  He  is  a  debtor,  &c. ;  that  is, 
if  he  depends  upon  the  law  for 
justification,  he  must  obey  it  in 
full. 

4.  Ye  are  severed  from  Christ; 
by  seeking  justification  through 
the  works  of  the  law,  the  soul 
separates  itself  from  Christ.  His 
mission  is  that  of  mercy  to  those 
who  have  fallen  short  of  perfect 
obedience  to  the  law. —  Ye  are 
fallen  away  from  grace;  the  mean- 
ing is,  not  that  every  one  who 
attempts  to  stand  before  God 
by  doing  the  works  of  the  law  is 
given  over  to  a  reprobate  mind, 
but  lie  is  fallen  away  from  the 


availeth   any    thing,    nor 
uncircnmcision  ;  butfafth 
2  working    through    love. 
Ye   were    running    well ;  7 
who  did  hinder   you  that 
ye   should   not   obey  the 
truth  ?     This    persuasion  8 
came    not    of    him    that 
calleth     you.       A    little  9 
leaven    leaveneth    the 
whole  lump.     I  have  con- 10 
fidence   to    you-ward    in 
the  Lord,  that  ye  will  be 
none  otherwise   minded : 
but  he  thattroubleth  you 
shall  bear  his  judgement, 
whosoever  he  be.     But  1, 11 
brethren,  if  I  still  preach 
circumcision,  why   am   I 

2  Or,  wrought 


liberty  and  the  joy  which  be- 
longs with  that  experience  of 
hope,  and  trust,  and  love,  which 
rests  wholly  and  unreservedly 
on  the  unbought  grace  and 
mercy  of  God. 

5.  Wait  for;  depend  upon. 
We  are  looking  to  that  source 
as  the  ground  of  our  reliance. 

8.  This  persuasion  ;  this  idea 
that  }'ou  must  come  under  obli- 
gation to  the  Mosaic  law. 

9.  A  little  leaven,  &c.  ;  that  is, 
the  error  had  arisen  from  the  in- 
fluence of  a  small  number,  though 
it  had  spread  extensively  among 
them. 

10.  His  judgment  ;  the  just 
judgment  of  God. 

11.  It  would  seem  from  this 
passage  that  Paul  had  himself 
been  charged  with  adhering  to 
the  necessity  of  circumcision. 
There  would  be  no  longer  this 
opposition  to  Paul  and  his 
preaching  if  it  were  true  that  he 
preached  the  necessity  of  obe- 
dience to  the  Jewish  law. — Per- 
secuted ;  that  is,  from  the  Jews. 


-5.  26. 


GALATIANS. 


675 


still  persecuted  ?  then 
hath  the  stumblingblock 
of   the  cross   been   done 

12  away.  I  would  that  they 
which  unsettle  you  would 
even  *  cut  themselves  off. 

13  For  ye,  brethren,  were 
called  for  freedom  ;  only 
use  not  yoilr  freedom  for 
an  occasion  to  the  flesh, 
but  through  love  be  ser- 

Uvants  one  to  another.  For 
the  whole  law  is  fulfilled 
in  one  word,  even  in  this  ; 
Thou    shalt    love     thy 

15  neighbour  as  thyself.  But 
if  ye  bite  and  devour  one 
another,  take  heed  that 
ye  be  not  consumed  one 
of  another. 

16  But  I  say,  Walk  by  the 
Spirit,  and  ye  shall  not 
fulfil  the  lust  of  the  flesh. 

17  For  the  flesh  lusteth 
against  the  Spirit,  and  the 
Spirit  against  the  flesh  ; 
for  these  are  contrary  the 
one  to  the  other ;  that  ye 
may  not    do  the   things 

18  that  ye  would.  But  if  ye 
are  led  by  the  Spirit,  ye 

1  Or,  mutilate  themselves 

2  Or,  parties 

12.  That  they  which  unsettle 
you;  not  merely,  trouble  you. 

13.  For  an  occasion  to  the  flesh; 
for  the  indulgence  of  sinful  pro- 
pensities. —  Be  servants  one  to 
another.  The  language  is 
stronger  than  that  of  the  Old 
Version,  serve  one  another. 

16.  Ye  shall  not  fulfil ;  ye  will 
not  fulfil. 

22.  [The  Revisers  have  here 
substituted  faithfulness  f  o  r  faith, 
as  given  in  the  Old  Version;  a 


are   not    under  the  law. 
Now   the   works   of    the  19 
llesh  are  manifest,  which 
are  these,  fornication,  un- 
cleanness,  lasciviousness, 
idolatry,      sorcery,      e  n-  20 
mities,  strife,   jealousies, 
wraths,    factions,    divi- 
sions, 2  heresies,  envyings,  21 
drunkenness,    revellings, 
and   such    like:     of    the 
which  I  3  forewarn   you, 
even  as  I  did  3  forewarn 
you,     that     they    which 
practise  such  things  shall 
not  inherit  the  kingdom 
of  God.     But  the  fruit  of  22 
the   Sf)irit    is  love,    joy, 
peace,       longsuffering, 
kindness,  goodness,  faith- 
fulness,        meekness,  23 
4  temperance :     against 
such    there    is    no    law. 
And    they    that    are    of 24 
Christ  Jesus  have  cruci- 
fied   the  flesh    with  the 
passions    and    the    lusts 
thereof. 

If  we  live  by  the  Spirit,  25 
by  the  Spirit  let  us  also 
walk.      Let    us    not    be  26 

3  Or,  tell  you  plainly 
1  Or,  self-control 

change  which  does  not  seem  to 
me  to  be  justified.  The  original 
is  the  same  word  usually  ren- 
dered faith,  and  however  the 
commentator  may  think  that  it 
is  here  used,  not  as  the  root  of 
all  virtues,  but  for  a  particular 
virtue,  that  of  fidelity,  that  is  a 
conclusion  to  be  drawn  rather 
from  the  general  structure  of 
the  passage  than  from  the  par- 
ticular word  employed  by  th« 
■lpostle. — L.  A.] 


G7G 


GALATIANS. 


5.  26— 


vainglorious,  provoking 
one  another,  envying  one 
another. 

6  Brethren,  even  if  a  man 
be  overtaken  in  any  tres- 

„  pass,  ye  which  are 
spiritual,  restore  such  a 
one  in  a  spirit  of  meek- 
ness ;  looking  to  thyself, 
lest  thou  also  be  tempted. 

2 Bear  ye  one  another's 
burdens,  and  so  fulfil  the 

3  law  of  Christ.  For  if  a 
man  thinketh  himself  to 
be  something,  when  he  is 
nothing,      he     deceiveth 

4  himself.  But  let  each 
man  prove  his  own  work, 
and  then  shall  he  have 
his  glorying  in  regard  of 
himself  alone,  and.  not  of 

5 1  his  neighbour.  For  each 
man  shall  bear  his  own 
2  burden. 

6  But  let  him  that  is 
taught  in  the  word 
communicate  unto  him 
that  teacheth  in  all  good 

7  things.  Be  not  deceived  ; 
God  is  not  mocked:  for 
whatsoever  a  man  soweth, 


1  Gr.  the  other. 

2  Or,  load 

3  Or,  write 


4  Or, 


CHAPTER  VI. 

5.  For  each  man,  &c. ;  that  is, 
his  happiness  must  depend  upon 
his  own  inward  character. 

G.  Communicate;  share  with; 
that  is,  let  the  taught  provide 
for  the  comfortable  subsistence 
of  their  teachers. 

7.  Is  not  mocked ;  cannot  be 
deceived. 

11.   See  with  how  large  letters; 


that  shall  he  also  reap. 
For  he  that  soweth  unto  3 
his  own  flesh  shall  of  the 
flesh  reap  corruption  ;  but 
he  that  soweth  unto  the 
Spirit  shall  of  the  Spirit 
reap  eternal  life.  And  9 
let  us  not  be  weary  in 
welldoing :  for  in  due 
season  we  shall  reap,  if 
we  faint  not.  So  then,  as  10 
we  have  opportunity,  let 
us  work  that  which  is 
good  toward  all  men,  and 
especially  toward  them 
that  are  of  the  household 
of  the  faith. 

See     with     how    large  ll 
letters    I    3have    written 
unto  you  with  mine  own 
hand.    As  many  as  desire  12 
to  make  a  fair   show  in 
the    flesh,     they    compel 
you    to   be    circumcised ; 
only  that  they  may  not 
be    persecuted    4for    the 
cross  of  Christ.     For  not  13 
even    they   who   "receive 
circumcision     d  o     them- 
selves keep  °  the  law  ;  but 
they  desire  to  have  you 

5  Some  ancient  authorities  read  hav* 
been  circumcised. 

6  Or,  a  law 


not,  how  large  a  letter.  The 
apostle  h  taken  up  the  pen  and 
added  a  few  emphatic  sentences, 
and  calls  attention  to  his  own 
chirography;  the  rest  of  the 
Epistle  having  been  written  by 
an  amanuensis. 

12.  To  male  a  fair  show  in  the 
flesh;  to  make  an  outward  dis- 
play of  sanctity. 

13.  In  your  flesh  ,\  in  your 
ceremonial  obsurvuueess. 


-6.  18. 


GALATIANS. 


67-r 


circumcised,  that  they 
may  glory  in  your  flesh. 

14 But  far  be  it  from  me  to 
glory,  save  in  the  cross  of 
our  Lord  Jesus  Christ, 
through  \  which  the  world 
hath  been  crucified  unto 
me,  and  I  unto  the  world. 

15  For  neither  is  circum- 
cision any  thing,  nor 
uncircumcision,  but  a  new 

16 'creature.     And  as  many 

1  Or,  whom 

17.  Branded  on  my  liody.  The 
original  implies  the  marks 
branded  on  slaves  to  indicate 
their  owners.  Paul  is  generally 
supposed  here  to  refer  to  some 
marks  of  bodily  injury  which  he 
had  sustained  in  the  service  of 
Christ;  but  may  not  the  refer- 
ence be  to  that  difficulty  with 
his  eyes,  to  which  he  has  im- 
pliedly referred  in  chapter  4: 
15,  which  may  have   disfigured 

27 


as  shall  walk  by  this  rule, 
peace  be  upon  them,  and 
mercy,  and  upon  the 
Israel  of  God. 

From  henceforth  let  no  17 
man    trouble   me :    for   I 
bear  branded  on  my  body 
the  marks  of  Jesus. 

The  grace  of  our  Lord  18 
Jesus  Christ  be  with  your 
spirit,  brethren.    Amen. 

2  Or,  creation 

his  appearance,  and  to  which  a 
man  of  his  intense  nature  might 
have  been  keenly  sensitive?  This 
difficulty,  if  produced  by  the 
sudden  light  which  shone  upon 
him  at  the  time  of  his  conver- 
sion, might  well  be  termed  by 
him  a  "mark  of  Jesus." 

The  Old  Version  contained  the 
following  subscription.  "  Unto 
the  Galatians,  written  from 
Rome." 


THE  EPISTLE    TO  THE 

EPHESIANS. 


Ephesfs  was  one  of  the  most  celebrated  of  the  cities  of  Asia 
Minor  and  the  metropolis  of  the  province  in  -which  it  was  sit- 
uated. It  occupies  a  prominent  place  among  the  cities  which 
Paul  visited  in  his  travels.  It  was  here  that  the  great  disturb- 
ance took  place,  which  was  excited  by  Demetrius  and  his  fellow- 
craftsmen,  as  recorded  Acts  19;  Here,  also,  Paul  wrote  the 
First  Epistle  to  the  church  at  Corinth.  From  the  expressions  in 
this  Epistle,  implying  that  the  writer  was  a  prisoner,  (4:  1;  6: 
19,  20,)  it  seems  evident  that  it  was  written  at  Rome;  and  it  is 
supposed  that  the  Epistle  to  the  Colossians  was  written  and 
sent  at  the  same  time.     (Compare  Eph.  6:  21,  and  Col.  4:  7.) 


Paul,    an 


apostle  of 
Christ  Jesus  through  the 
will  of  God,  to  the  saints 
which  are  'at  Ephesus, 
and  the  faithful  in  Christ 

2  Jesus  :  Grace  to  you  and 
peace  from  God  our 
Father  and  the  Lord  Je- 
sus Christ. 

3  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed 
us  with  every  spiritual 
blessing  in  the  heavenly 

*  places  in  Christ :  even  as 

1  Some  very  ancient  authorities  omit 
at  Ephesus. 


CHAPTER    I. 

4.  He  chose  us — that  we  should 
be  holy ;  h'.\th  designed  and  in- 
tended us  to  be  made  holy. 

G.  Of  his  grace;  of  his  good- 
ness and  mercy.  —  Which  he 
freely  bestowed  an  tie ;  the  mean- 

[678] 


he  chose  us  in  him  before 
the    foundation    of     the 
world,  that  we  should  be 
holy  and  without  blemish 
before  2  him  in  love  :  hav-  5 
ing  foreordained  us  unto 
adoption  as  sons  through 
Jesus  Christ    unto   him- 
self,    according     to     the 
good  pleasure  of  his  will, 
to  the  praise  of  the  glory  6 
of  his   grace,   3  which   he 
freely  bestowed  on  us  in 
the   Beloved:    in    whom 7 
we  have  our  redemption 

2  Or,  him  :  having  in  love  fore  ordained 
tie 

3  Or,  wherewith  he  endued  us 


ing  is  disputed,  some  scholars 
giving  that  of  the  Old  Version, 
wherein  he  hath  made  us  ac- 
rspictl ;  others  giving  that  of 
the  New  Version. 

7.    Through  his  blood;  through 
his  sufferings  and  death. 


-1.  18. 


EPHES1ANS. 


through  his  blood,  the 
forgiveness  of  our  tres- 
passes,  according   to  the 

8  riches  of  his  grace, :  which 
he  made  to  abound  to- 
ward us  in  all  wisdom  and 

9  prudence,  having  made 
known  unto  us  the  mys- 
tery of  his  will,  according 
to  his  good  pleasure  which 

10 he  purposed  in  him  unto 
a  dispensation  of  the  ful- 
ness of  the  "times,  to  sum 
up  all  things  in  Christ, 
the  things  3  in  the  heav- 
ens, and  the  things  upon 
the  earth  ;  in  him,  /  say, 

11  in  whom  also  we  were 
made  a  heritage,  having 
been  foreordained  accord- 
ing to  the  purpose  of  him 
who  worketh  all  things 
after  the   counsel  of  his 

12 will;  to  the  end  that  we 
should  be  unto  the  praise 
of  his  glory,  we  who  4  had 
before  hoped  in  Christ : 

1  Or,  wherewith  he  abounded 

2  Gr.  seasons. 

3  Gr.  upon.  4  Or,  have 


9.  The  mystery  of  his  will; 
the  secret  counsels  of  his  will. 

10.  The  fulness  of  times;  when 
the  full  time  had  arrived. — Sum 
up  all  things,  &c.  ;  establish  the 
kingdom  of  Christ,  to  which  all 
things  were  to  be  subjected. 

11.  We  were  made  a  heritage; 
that  is,  an  inheritance  of  Christ. 

12.  We  who  had  oefore  hoped 
in  Christ ;  or  first  trusted  in 
Christ ;  that  is,  we  Jewish 
Christians  who,  before  Christ 
came,  were  looking  for  his  com- 
ing, as  contrasted  with  the  Gen- 
tiles, to  whom  the  revelation  of 
Christ  was,    as   it  were,   a  sur- 


in  whom  ye  also,  having  is 
heard  the  word  of  the 
truth,  the  gospel  of  your 
salvation, — in  whom,  hav- 
ing also  believed,  ye  were 
sealed  with  the  Holy 
Spirit  of  promise,  which  14 
is  an  earnest  of  our  in- 
heritance, unto  the  re- 
demption of  God's  own 
possession,  unto  the 
praise  of  his  glory. 

For   this  cause  I  also,  is 
having  heard  of  the  faith 
in  the  Lord  Jesus  which 
is  "among you,  and  "which 
ye  slieio   toward  all    the 
saints,  cease  not  to  give l** 
thanks  for  you,   making 
mention  of  you    in    my 
prayers;  that  the  God  of  17 
our    Lord   Jesus    Christ, 
the  Father  of  glory,  may 
give  unto  you  a  spirit  of 
wisdom  and  revelation  in 
the  knowledge   of    him ; 
having  the  eyes  of  youris 


5  Or,  in 

6  Many  ancient  authorities  insert   the 
love. 


prise. 

13.  Spirit  of  promise;  the 
Spirit  which  had  been  promised. 
(Acts  1  :  8.)  The  influences  of 
the  Holy  Spirit  upon  the  minds 
of  Christians  are  often  spoken  of 
as  the  seal  and  evidence  of  their 
redemption. 

14.  An  earnest;  the  pledge 
and  assurance. —  Unto  the  re- 
demption, &c. ;  until  the  time 
shall  come  for  the  full  enjoy- 
ment of  the  possession  thus  pur- 
chased for  us. 

17.  And  revelation;  that  is, 
instruction  in  divine  truth. 

18.  The   hope  of   his  calling; 


080 


EPHESIANS. 


1.   18- 


heart  enlightened,  that  ye 
may  know  what  is  the 
hope  of  his  calling,  what 
the  riches  of  the  glory  of 
his     inheritance    in     the 

19  saints,  and  what  the  ex- 
ceeding greatness  of  his 
power  to  us- ward  who  be- 
lieve, according  to 
that  working  of  the 
strength    of     his     might 

20  which  he  wrought  in 
Christ,  when  he  raised 
him  from  the  dead,  and 
made  him  to  sit  at  his 
right  hand   in  the  heav- 

21  enly  places,  far  above  all 
rale,  and  authority,  and 
power,  and  dominion,  and 
every  name  that  is  named, 
not  only  in  this  '  world, 
but  also  in  that  which  is 

22 to  come:  and  he  put  all 
things  in  subjection  under 
his  feet,  and  gave  him  to 
be  head  over  all  things  to 

23  the  church,  which  is  his 
body,  the  fulness  of  him 
that  filleth  all  in  all. 

2      And  you  did  he  quick- 

1  Or,  age 

2  Gr.  thoughts. 


the  nature  and  value  of  the  hope 
which  the  calling  of  the  believer 
opens  before  him. 

CHAPTER  II. 
1.  Quicken;  bring  to  life.  -  - 
Through  your  trespasses,  &c.  ; 
that  is  spiritually  dead  because 
of  them.  This  passage  (1— 10) 
is  remarkable  for  the  very  strong 
and  unequivocal  language  in 
which  the  efficient  agency  in  re- 
spect to  human  salvation  is 
ascribed  to  God  alone. 


en,  when  ye  were  de"ad 
through  your  trespasses 
and  sins,  wherein  afore*  S 
time  ye  walked  according 
to  the  l  course  of  this 
world,  according  to  the 
prince  of  the  power  of  the 
air,  of  the  spirit  that  now 
worketh  in    the   sons   of 


disobedience 


a  m  o  n  g  3 


whom  we  also  all  once 
lived  in  the  lusts  of  our 
flesh,  doing  the  desires 
of   the  flesh   and  of  the 

2  mind,  and  were  by  na- 
ture* children  of  wrath, 
even  as  the  rest: — but 4 
God,  being  rich  in  mercy, 
for  his  great  love  where- 
with he  loved  us,  evens 
when  we  were  dead 
through  our  trespasses, 
quickened     us     together 

3  with  Christ  (by  grace 
have  ye  been  saved),  and  6 
raised  us  up  with  him, 
and  made  us  to  sit  with 
him  in  the  heavenly 
places,  in  Christ  Jesus  : 
that  in  the  ages  to  come  7 

3  Some    ancient    authorities    read    in 
Christ. 


2.  The  prince  of  the  power  of 
the  air  ;  Satan. 

3.  Once  lived.  The  Old  Ver- 
sion read,  Had  our  conversation  ; 
the  word  conversation  here  being 
used  in  the  obsolete  sense  of  way 
of  life.  — 7V/'  rest  ;  not  merely 
others,  but  all  those  who  are 
unsaved. 

5.  Bead  through  our  tres- 
passes ;  that  is,  utterly  lost  in 
sin, — without  life  or  hope. 

0.  In  heavenly  places;  in  th« 
spiritual  kingdom  of  Christ. 


2.  19- 


EPHESIANS. 


681 


lie  might  shew  the  ex- 
ceeding riches  of  his 
grace  in  kindness  toward 

8  us  in  Christ  Jesus :  for 
by  grace  have  ye  been 
saved  through  faith  ;  and 
that   not   of   yourselves : 

9  it  is  the  gift  of  God  :  not 
of   works,    that   no   man 

10  should  glory.  For  we  are 
his  workmanship,  created 
in  Christ  Jesus  for  good 
works,  which  God  afore 
prepared  that  we  should 
walk  in  them. 

11  Wherefore  remember, 
that  aforetime  ye,  the 
Gentiles  in  the  flesh,  who 
are  called  Uncircumcision 
by  that  which  is  called 
Circumcision,  in  theliesh, 

12  made  by  hands  ;  that  ye 
were  at  that  time  sepa- 
rate from  Christ,  alienated 
from  the  commonwealth 
of  Israel,  and  strangers 
from  the  covenants  of  the 
promise,  having  no  hope 

1  Gr.  preached  good  tidings  of  peace. 

8.  And  that  not  of  yourselves ; 
even  the  act  of  faith  through 
which  salvation  is  bestowed,  is 
not  of  yourselves.  Thus  not 
only  the  favor,  but  even  the 
willingness  to  receive  the  favor, 
is  the  gift  of  God. 

10.  His  icorkmanship  ;  that  is, 
in  respect  to  the  formation  in  us 
of  the  Christian  spirit  and  tem- 
per. 

11.  Called  Uncircumcision. 
This  was  then  a  term  of  re- 
proach.— By  that,  &c. ;  by  the 
Jews. — Made  by  hands  ;  that  is, 
bodily  circumcision-, — so  desig- 
nated" to   distinguish    it  from  a 


and  without  God  in  the 
world.    But  now  in  Christ  13 
Jesus  ye  that  once  were 
far  off  are  made  nigh  in 
the  blood  of  Christ,     For  14 
he  is  our  peace,  who  made 
both  one,  and  brake  down 
the   middle  wall  of  par- 
tition,   having   abolished  15 
in   his  flesh    the  enmity, 
even  the  law  of  command- 
ments contained  in  ordi- 
nances ;    that    he    might 
create  in  himself  of  the 
twain  one   new   man,   so 
making  peace  ;  and  might  16 
reconcile    them    both  in 
one     body     unto     God 
through  the  cross,  having 
slain  the  enmity  thereby  : 
and  he  came  and  '  preach- 17 
ed  peace  to  you  that  were 
far  off,  and  peace  to  them 
that     were     nigh :     for  18 
through     him    we    both 
have  our  access   in   one 
Spirit  unto   the  Father. 
So  then  ye  are  no  more  19 


spiritual  state  of  obedience  and 
faith  which  is  sometimes  called 
circumcision,  as  in  Col.  2:  11. 

12.  Strangers  from  the  cove- 
nants; not  included  in  the  cove- 
nants. 

14.  Both  one;  both  Jew  and 
Gentile  one  in  him. 

15.  The  enmity  ;  the  ground  of 
enmity;  that  is,  of  separation 
and  of  hostile  feeling.  —  Contain- 
ed in  ordinances ;  in  the  Jewish 
ceremonial  law.  —  One  new  man ; 
one  new  community  or  body. 

17.    You  that  were  far  off;  the 
Gentiles.  —  Them  that  were 
the  Jews, 


682 


EPHESIANS. 


2.   19— 


strangers  and  sojourners, 
but  ye  are  fellow-citizens 
with  the  saints,  and  of 
the    household    of    God, 

20  being  built  upon  the 
foundation  of  the  apos- 
tles and  prophets,  Christ 
Jesus  himself   being  the 

21  chief  corner  stone  ;  in 
whom  'each  several  build- 
ing, fitly  framed  together, 
groweth  into  a  holy  2tem- 

22  pie  in  the  Lord  ;  in  whom 
ye  also  are  builded  to- 
gether 3for  a  habitation 
of  God  in  the  Spirit. 

3  For  this  cause  I  Paul, 
the  prisoner  of  Christ  Je- 
sus in  behalf  of  you  Gen- 

2  tiles, —if  so  be  that  ye 
have  heard  of  the  'dis- 
pensation of  that  grace 
of  God  which  was  given 

3  me  to  you-ward ;  how 
that  by  revelation  was 
made  known  unto  me  the 
mystery,  as  I  wrote  afore 

4  in  few  words,  whereby, 
when  ye  read,  ye  can  per- 
ceive  my   understanding 

1  Gr.  every  building. 

2  Or,  sanctuary 

3  Gr.  into. 


CHAPTER  III. 

1.  The  prisoner.  This  Epistle 
is  supposed  to  have  been  written 
when  I*aul  was  at  Rome,  con- 
fined with  a  chain.  (Acts  28: 
16,   30.) 

2.  The  dispensation  of  that  (/race 
of  God;  the  commission  to  make 
known  the  grace  of  God.  —  To 
you-ward;  for  your  benefit. 

3.  The  mystery ;  the  hidden 
truth  that  the  kingdom  of  the 
Messiah  was  to  be  extended  to 
the  Gentiles,  as  stated   particu- 


in  the  mystery  of  Christ ; 
which  in  other  genera- 5 
tions  was  not  made  known 
unto  the  sous  of  men,  as 
it  hath  now  been  revealed 
unto  his  holy  apostles 
and  prophets  in  the 
Spirit;  to  wit,  that  the 6 
Gentiles  are  fellow- heirs, 
and  fellow-members  of 
the  body,  and  fellow-par- 
takers of  the  promise  in 
Christ  Jesus  through  the 
gospel,  whereof  I  was 7 
made  a  minister,  accord- 
ing to  the  gift  of  that 
grace  of  God  which  was 
given  me  according  to  the 
working  of  his  power. 
Unto  me,  who  am  less  8 
than  the  least  of  all 
saints,,  was  this  grace 
given,  to  preach  unto  the 
Gentiles  the  unsearchable 
riches  of  Christ  ;  and  to© 
5  make  all  men  see  what 
is  the  4  dispensation  of 
the  mystery  which  from 
all  ages  hath  been  hid  in 
God     who     created    all 

4  Or,  'stewardship 

5  Some  ancient  authorities  read  bring 
to  light  what  is. 


larly  in  v.  6. — As  I  wrote  afore  ; 
referring,  perhaps,  to  what  he 
had  said  in  1:  3-13. 

7.  Whereof  J  was  made  a  min- 
ister ;  that  is,  I  was  made  the 
instrument  of  making  known  to 
the  Gentiles  these  designs  of 
God  in  respect  to  their  salvation. 

9.  Dispensation  of  the  mystery; 
that  is,  the  mysterious  dispensa- 
tion; the  revelation  of  that  love 
of  God  which  passes  all  know- 
ledge.—  Who  created  all  tilings. 
The    Old    Version    added     tfce 


3.  21- 


EPHESIANS. 


083 


10 things;  to  the  intent  that 
now  unto  the  principali- 
ties and  the  powers  in  the 
heavenly  places  might  be 
made  known  through  the 
church  the  manifold  wis- 

lidom  of  God,  according  to 

the1  eternal     purpose 

which    he    purposed    in 

•  Christ   Jesus   our   Lord  : 

12 in  whom  we  have  bold- 
ness and  access  in  confi- 
dence through  a  our  faith 

13 in  him.  Wherefore  I  ask 
that3  ye  faint  not  at  my 
tribulations  for  you, 
which  4  are  your  glory. 

14  For  this  cause  I  bow 
my  knees  unto  the  Father, 

15 from  whom  every  "family 
in  heaven  and  on  earth  is 

16  named,  that  he  would 
grant  you,  according  to 
the  riches   of  his  glory, 

1  Gr.  purpose  of  the  ages. 

2  Or,  the  faith  of  him 


words  by  Jesus  Christ,  on  the 
authority  of  some  mauuscripts, 
but  probably  a  doctrinal  addi- 
tion by  some  copyist. 

10.  Through  the  church;  that 
is,  by  means  of  God's  gracious 
dealings  with   the  church. 

13.  Ye  faint  not ;  be  not  dis- 
tressed and  disheartened. — For 
you;  for  you  Gentiles ;  not  par- 
ticularly for  the  Ephesians. — 
Which  are  your  glory  ;  which  are 
for  your  glory;  that  is,  his  trials 
and  sufferings  were  designed  to 
be  the  means  of  promoting  their 
eternal  good. 

14.  Unto  the  Father.  The 
words  of  our  Lord  Jesus  Christ, 
added  here  in  the  Old  Version, 
are  wanting  in  the  best  manu- 


that  ye  may  be  strength- 
ened with  power  through 
his  Spirit  in  the  inward 
man ;    that    Christ    may  17 
dwell     in     your     hearts 
through  faith  ;  to  the  end 
that  ye,  being  rooted  and 
grounded  in  love,  may  be  18 
strong  to  apprehend  with 
all  the  saints  what  is  the 
breadth  and   length  and 
height  and  depth,  and  to  19 
know  the  love  of  Christ 
which     passeth    know-    , 
ledge,  that    ye    may    be 
filled  unto  all  the  fulness 
of  God. 

ISTow  unto  him  that  is  20 
able  to  do  exceeding 
abundantly  above  all  that 
we  ask  or  think,  accord- 
ing to  the  power  that 
worketh  in  us,  unto  him  21 
be  the  glory  in  the  church  / 

3  Or,  / 

4  Or,  ts 

5  Gr.  fatherhood. 


scripts,  and  are  really  not  con- 
gruous to  the  passage.  God  is 
here  represented  as  the  Father 
of  the  entire  family  of  his  crea- 
tures, both  in  heaven  and  on 
earth. 

18.  May  be  strong  to  appre- 
hend ;  not  intellectually  to  com- 
prehend, but  to  lay  hold  of,  to 
accept  and  entirely  receive  the 
love  of  Christ. 

19.  Unto  all  the  fulness  of  God; 
each  in  his  own  individual  ca- 
pacity, but  all  to  their  utmost 
capacity,  filled  with  all  the  ful- 
ness of  the  divine  riches  of 
mercy  and  love. 

21.  The  translation  here  fol- 
lows more  literally  the  Greek 
than  did  the  Old  Version. 


68± 


EPHESIANS. 


3.  21— 


and  in  Christ  Jesus  unto 
'all  generations  for  ever 
and  ever.  Amen. 
4  I  therefore,  the  pris- 
oner in  the  Lord,  beseech 
you  to  walk  worthily  of 
the  calling  wherewith  ye 

2  were  called,  with  all  low- 
liness and  meekness,  with 
longsuffering,    forbearing 

3  one  another  in  love  ;  giv- 
ing diligence  to  keep  the 
unity  of  the  Spirit  in  the 

4  bond  of  peace.  There  is 
one  body,  and  one  Spirit. 
even  as  also  ye  were  called 
in  one  hope  of  your  call- 

sing  ;  one  Lord,  one  faith, 

6  oue  baptism,  one  God  and 
Father  of  all,  who  is  over 
all,  and  through  all,  and 

7  in  all.  But  unto  each  one 
of  us  was  the  grace  given 

1  Gr.  all  the  generations  of  the  age  of 
the  ages. 


CHAPTER  IV. 

I.  1  therefore,  &c.  Here  the 
apostle  resumes  what  he  had  be- 
gun to  say  at  the  commencement 
of  the  last  chapter. 

3.  The  unity  of  the  Spirit  ; 
spiritual  union  and  harmony. 

4.  One  body ;  meaning  the 
church,  that  is,  the  community 
of  believers. 

5.  One  Lord ;  one  Saviour. — 
One  faith ;  one  system  of  re- 
vealed truth.  —  One  baptism  ;  one 
Christian  profession. 

8.  Ps.  C8:18. 

9.  Into  the  hirer  parts  of  the 
earth  ;  into  the  grave. 

II.  The  meaning  is,  that  he 
has  endued  his  ministers  with  a 
diversity  of  talents  and  qualifi- 
cations! We  are  not  probably  to 
understand  these  expressions  as 


according  to  the  measure 
of  the  gift  of  Christ. 
Wherefore  he  saith,  8 

"When  he  ascended  on 

high,  he  led  captivity 

captive, 
And  gave  gifts   unto 

men. 
(Now  this,  He  ascended,  9 
what  is  it  but  thathealso 
descended  ainto  the  lower 
parts  of  the  earth?     He  10 
that    descended    is     the 
same  also  that   ascended 
far  above  all  the  heavens, 
that    he    might    till    all 
tilings.)      And    he    gave  11 
some  to  be  apostles  ;  and 
s  o  m  e,     prophets  ;     and 
some,    evangelists ;     and 
some,  pastors  and    teach- 
ers ;  for  the  perfecting  of  12 
the  saints,  unto  the  work 

2  Some  ancient  authorities  insert  first. 


referring  to  so  many  distinct 
and  specific  offices.  The  powers 
exercised  by  the  leading  mem- 
bers cf  the  early  church  were 
not  well  defined,  and  marked, 
and  systematically  arranged,  as 
official  duties  generally  are  in 
modern  times.  They  varied 
with  circumstances  and  with 
the  personal  character  of  the 
individuals  who  exercised  them; 
as  is  every  where  implied  in  the 
different  allusions  to  this  subject 
which  occur. 

12.  13.  Unto  the  work  of  min- 
istering, &c.  ;  that  is,  these  va- 
rious officers  are  appointed  to  do 
a  work  of  service,  that  they  may 
build  up  the  church  of  Christ 
unto  a  unity  of  faith,  and  a  per- 
fected manhood,  according  to 
the  measure  of  Christ's  stature. 


4.  26— 


EPHESIANS. 


685 


of  ministering,  unto    the 
building  up  of  the  body 

13 of  Christ:  till  we  all  at- 
tain unto  the  unity  of  the 
faith,  and  of  the  know- 
»  ledge  of  the  Son  of  God, 
unto  a  fullgrown  man, 
unto  the  measure  of  the 
stature  of  the  fulness  of 

14 Christ:  that  we  may  be 
no  longer  children,  tossed 
to  and  fro  and  carried 
about  with  every  wind  of 
doctrine,  by  the  sleight 
of  men,  in  craftiness, 
after  the  wiles  of  error  : 

15 but  'speaking  truth  in 
love,  may  grow  up  in  all 
things  into  him,  which  is 
the    head,    even    Christ ; 

16  from  whom  all  the  body 
fitly  framed  and  knit  to- 
gether a  through  that 
which  every  joint  sup- 
plieth,  according  to  the 
working  in  due  measure 
of  each  several  part,  mak- 
eth  the  increase  of  the 
body  unto  the  building  up 
of  itself  in  love. 

17  This  I  say  therefore, 
and  testify  in  the  Lord, 
that  ye  no  longer  walk  as 
the  Gentiles  also  walk, 
in    the    vanity   of    their 

1  Or,  dealing  truly 

2  Gr.  through  every  joint  of  the  supply. 


14.  The  sleight;  the  skilful- 
Dess. 

16.  From  whom;  by  whose 
power. — According  to,  &c. ;  that 
is,  each  part  performing  its  own 
special  and  proper  function. 

22.  Manner  of  life ;  a  wise 
substitute  for  the  word  conversa- 


mind,  being  darkened  in  18 
their      understanding, 
alienated  from  the  life  of 
God  because  of  the  igno- 
rance that  is  in  them,  be- 
cause of  the  hardening  of 
their   heart;    who    being  19 
past  feeling   gave    them- 
selves up    to    lascivious- 
ness,  3  to  work  all  unclean- 
ness     with     4  greediness. 
But  ye  did  not  so  learn  20 
Christ;  if  so  be  that   ye 21 
heard     him,     and     were 
taught   in   him,   even    as 
truth  is  in  Jesus  :  that  ye 22 
put  away,  as  concerning 
your   former    manner   of 
life,   the  old  man,  which 
waxeth, corrupt  after  the 
lusts  of  deceit  ;  and  that 23 
ye    be    renewed    in     the 
spirit  of  your  mind,  and 24 
put    on    the    new    man, 
'which    after   God    hath 
been  created  in  righteous- 
ness    and     holiness     of 
truth. 

Wherefore,  p  u  1 1  i  n  g  25 
away  falsehood,  speak 
ye  truth  each  one  with 
his  neighbour :  for  we  are 
members  one  of  another. 
Be  ye  angry,  and  sin  not :  26 
Let  not  the  sun  go  down 

3  Or,  to  make  a  trade  of 

4  Or,  covetousness  "• 

5  Or,  ichich  is  after  God,  created  <&c. 


tion,  which,  in  the  Old  Version, 
was  here  used  in    the    obsolete 
sense  of  manner  of  life. — The  old** 
man  ;  the  former  evil  character. 

25.  We  are  members,  &c.  ;  we 
are  bound  together  as  members 
of  one  !>ody. 

2(5.  Be  yc  angry,   &c. ;    never 


68<j 


EPHESIANS. 


26-^ 


27 upon  your  'wrath:  nei- 
ther   give    place    to    the 

28  devil.  Let  him  that  stole 
steal  no  more  :  but  rather 
let  him  labour,  working 
with  his  hands  the  thing 
that  is  good,  that  he  may 
have  whereof  to  give   to 

29 him  that  hath  need.  Let 
no  corrupt  speech  pro- 
ceed out  of  your  mouth, 
but  such  as  is  good  for 
a  edifying  as  the  need 
may  be,  that  it  may  give 
grace  to  them  that  hear. 

80  And  grieve  not  the  Holy 
Spirit  of  God,  in  whom 
ye  were  sealed  unto  the 

3;  day  of  redemption.  Let 
all  bitterness,  and* wrath, 
and  anger,  and  clamour, 
and  railing,  be  put  away 
from  you,  with  all  malice : 

32  and  be  ye  kind  one  to 
another,  tender-hearted, 
forgiving  each  other,  even 
as  God  also  in  Christ  for- 
gave 3  you. 

5  Be  ye  therefore  imita- 
tors of   God,  as   beloved 

2  children  ;  and  walk  in 
love,  even  as  Christ  also 
loved  you,  and  gave  him- 

1  Gr.  provocation. 

2  Gr.  the  f/uildino  vp  of 'the  need. 

let  the  feeling  of  displeasure  at 
sin  or  injustice  become  unholy 
anger.  — Let  not  the  sun,  &c. ;  be 
always  ready  to  pass  over  and 
forgive  offences,  instead  of  har- 
boring lasting  resentment. 

27.  That  is,  never  yield  to 
any  temptation  to  sin. 

29.  Good  for  edifying  as  the 
need,  &c.  ;  that  is,  edifying  ac- 
cording   to    each    one's  need. — 


self  up  for  4  us,  an  offer- 
ing and  a  sacrifice  to  God 
for  an  odour  of  a  sweet 
smell.      But   fornication,  3 
and    all   uncleanness,    or 
covetousness,    let    it  not 
even    be    named    among 
you,  as  becometh  saints  ; 
nor  filthiness,  nor  foolish 4 
talking,  or  jesiing,  which 
are    not     befitting :     but 
rather  giving  of   thanks. 
For    this    ye   know  of   a  5 
surety,  that  no  fornicator, 
nor  unclean  person,   nor 
covetous   man,    which   is 
an  idolater,  hath  any  in- 
heritance in  the  kingdom 
of  Christ  and  God.     Let  6 
no  man  deceive  you  with 
empty  words  :  for  because 
of    these    things   cometh 
the  wrath   of  God   upon 
the  sons  of  disobedience. 
Be  not  ye   therefore  par-  7 
takers  with  them  ;  for  ye  8 
were  once  darkness,  but 
are  now  ligh  t  in  the  Lord : 
walk  as  children  of  light 
(for  the  fruit  of  the  light  9 
is   in    all    goodness    and 
righteousness  and  truth), 
proving     what     is    well-io 

:;  Many  ancient  authorities  readw*. 
4  Someancient  authorities  read  you. 


Give    grace;    be    the    means   of 
promoting  grace. 

CHAPTER  V. 

4.  Not  befitting ;  not  proper; 
not  consistent  with  your  Chris- 
tian profession. 

5.  Which  is  an  idolater ;  wor- 
shipping money  as  his  god. 

G.  Empty  words;  vain  and 
false  excuses  for  such  sins, 


-5.  26. 


EPHESIANS. 


cs; 


pleasing  unto  the   Lord  ; 

Hand   have   no   fellowship 

with  the  unfruitful  works 

of   darkness,    but   rather 

12  even  1  reprove  them  ;  for 
the  things  which  are  done 
by  them  in  secret  it  is  a 
shame  even  to  speak  of. 

13  But  all  things  when  they 
are  2  reproved  are  made 
manifest  by  the  light  : 
for  every  thing  that  is 
made   manifest   is  light. 

14  Wherefore  he  saith, 
Awake,  thou  that  steep- 
est, and  arise  from  the 
dead,  and  Christ  shall 
shine  upon  thee. 

15  Look  therefore  care- 
fully how  ye  walk,  not  as 
unwise,    but    as    wise; 

16 'redeeming  the  time, 
because  the  days  are  evil. 

17 Wherefore  be  ye  not 
foolish,  but  understand 
what  the  will  of  the  Lord 

18 is.  And  be  not  drunken 
with  wine,  wherein  is  riot, 
but    be  filled   4with    the 

19 Spirit;   speaking  & one  to 


1  Or,  convict 

2  Or,  convicted 

3  Gr.  buying  up 

4  Or,  in  spirit 


opportunity. 


13.  Are  made  manifest;  their 
character  is  made  manifest.  The 
idea  is,  that  Christians  should 
let  their  light— that  is,  their  ex- 
ample of  holiness  and  purity — 
shine ;  as  this  light  would  be  the 
means  of  putting  the  wickedness 
of  the  heathen  to  shame. 

14.  Expressions  analogous  to 
these  are  found  in  Isa.  26:  19. 
60:  1-3. 

15.  Look  therefore  carefully  hoio 
ye  walk;   not  equivalent  to   an 


another  in  psalms  and 
hymns  and  spiritual 
songs,  singing  and 
making  melody  with  your 
heart  to  the  Lord  ;  giving  20 
thanks  always  for  all 
things  in  the  name  of 
our  Lord  Jesus  Christ  to 
6  God,  even  the  Father; 
subjecting  yourselves  one  21 
to  another  in  the  fear  of 
Christ. 

Wives,  be  in  subjection  22 
unto  your  own  husbands, 
as   unto   the   Lord.     For 23 
the  husband  is  the  head 
of  the  wife,  as  Christ  also 
is  the  head  of  the  church, 
being  himself  the  saviour 
of  the  bod y.     But  as  the  24 
church   is    subject    to 
Christ,  7so  let  the  wives 
also  be  to  their  husbands 
in  every  thing.  Husbands,  25 
love  your  wives,  even  as 
Christ     also     loved     the 
church,  and  gave  himself 
up  for  it ;  that  he  might 26 
sanctify   it,    having 
cleansed    it    by    the 

5  Or,  to  yourselves 

6  Gr.  the  God  and  Father. 

7  Or,  so  are  the  wives  also 


exhortation  to  walk  always  care- 
fully, but  consider  carefully 
what  shall  be  the  manner  of 
your  life;  then,  having  chosen 
it,  and  having  Christ  for  a  guide 
and  an  inspiration,  one  may  walk 
with  freedom  from  care  and 
anxiety. 

23.  Of  the  body;  that  is,  of  his 
body,  the  church.  The  applica- 
tion intended  to  be  made  of  this 
is  expressed  in  v,  25. 


G88 


EPHES1AXS. 


5.26- 


1  washing   of   water   with 

27  the  word,  that  he  might 
present  the  church  to 
himself  a  glorious  church, 
not  having  spot  or  wrinkle 
or  any  such  thing;  but 
that  it  should  be  holy  and 

28  without  blemish.  Even 
so  ought  husbands  also 
to  love  their  own  wives 
as  their  own  bodies.  He 
that  loveth  his  own  wife 

29loveth  himself:  for  no 
man  ever  hated  his  own 
flesh  ;  but  nourisheth  and 
cherisheth  it,  even  as 
Christ   also   the   church ; 

30  because  we  are  members 

31  of  his  body.  For  this 
cause  shall  a  man  leave 
his  father  and  mother, 
and  shall  cleave  to  his 
wife  ;  and  the  twain  shall 

32  become  one  flesh.  This 
mystery  is  great :  but  I 
speak  in  regard  of  Christ 
and     of     the    church. 

33  Nevertheless  do  ye  also 
severally  love  each  one 
his  own  wife  even  as 
himself  ;  and  let  the  wife 

1  Gr.  later. 

2  Or,  shalt 

3  Or,  land 


30.  QfhUlody.  The  Old  Ver- 
sion adds,  on  the  authority  of 
some  manuscripts,  of  his flesh  and 
of  his  bones. 

32.  This  mystery  is  great;  that 
is,  the  love  of  Christ  for  the 
church,  typified  by  that  due 
from  the  husband  to  the  wife; 
called  a  mystery,  not  only  be- 
cause it  remained  so  long  un- 
revealed,  but  also  because  it  is  a 
love  which   transcends  all  meas- 


see    that    she    fear    her 
husband. 

Children,     obey     your  6 
parents  in  the  Lord :  for 
this  is  right.   Honour  thy  a 
father  and  mother  (which 
is  the  first  commandment 
with  promise),  that  it  may  3 
be   well   with    thee,    and 
thou 2  mayest  live  long  on 
the    3 earth.      And,     y  e 4 
fathers,'provoke  not  your 
children    to   wrath :    but 
nurture    them     in     the 
chastening  and    admoni- 
tion of  the  Lord. 

"Servants,  be  obedient 5 
unto  them  that  according 
to    the    flesh    are    your 
5  masters,    with  fear   and 
trembling,    in    singleness 
of    your   heart,    as    unto 
Christ ;  not  in  the  way  of  6 
e y e s e r v i c e,     as  men- 
plea  sers  ;  but  as  4  servants 
of  Christ,  doing  the  will 
of  God  from  the  6  heart ; 
with     good     will     doing  7 
service,  as  unto  the  Lord, 
and  not  unto  men  :  know-  8 
ing  that  whatsoever  good 

4  Gr.  Bondservants. 

5  Gr.  lords. 

6  Gr.  soul. 


ure  and   all  intellectual  compre- 
hension.    (Compare  1:9.) 
CHAPTER  VI. 

4.  In  the  chastening  and  admo- 
nition; the  discipline  or  training 
by  punishment,  and  the  instruc- 
tion or  training  by  words  are 
both  implied. 

5.  In  singleness  of  your  heart ; 
in  faithfulness  and  honesty. 

8.    The   same    shall    he   receiva 
\from  the  Lord ;  that  is,    though 


-6.  20. 


EPHESIANS. 


689 


thing  each  one  doeth,  the 
same  shall  he  receive 
again  from  the  Lord, 
whether  lie  be  bond  or 
9  free.  And,  ye  l  masters, 
do  the  same  things  unto 
them,  and  forbear 
threatening :  knowing 
that  both  their  Master 
and  yours  is  in  heaven, 
and  there  is  no  respect  of 
persons  with  him. 

10  "Finally,  3be  strong  in 
the  Lord,  and  in  the 
strength    of    his    might. 

11  Put  on  the  whole  armour 
of  God,  that  ye  may  be 
able  to  stand  against  the 

12  wiles  of  the  devil.  For 
our  wrestling  is  not 
against  flesh  and  blood, 
bnt  against  the  principal- 
ities, against  the  powers, 
against  the  world-rulers 
of  this  darkness,  against 
the  spiritual  hosts  of 
wickedness   in    the  hea- 

13  venly  places.  Wherefore 
take  up  the  whole  armour 
of  God,  that  ye  may  be 
able  to  withstand  in  the 

1  Gr.  lords. 

2  Or,  From  henceforth 

3  Gr.  be  made  powerful. 


his  master  might  be  unjust  or 
oppressive,  his  fidelity  should 
not  ultimately  lose  its  reward. 

9.  Do  the  same  things  unto 
them;  that  is,  be  honest  and  up- 
right in  all  your  dealings  with 
them. — Forbear  threatening  ;  and 
of  course  forbear  coercion  and 
violence. 

12.  Not  against  flesh  and  blood  ; 
not  only  or  chiefly  against  flesh 
and.  blood,  but  also  against  the 


evil    day,     and,    having 
done  all,  to  stand.    Stand  14 
therefore,  having  girded 
your    loins    with    truth, 
and   having   put    on    the 
breastplate  of  righteous- 
ness,   and    having    shodio 
your   feet  with   the  pre- 
paration of  the  gospel  of 
peace;  withal  taking  upiG 
the  shield  of  faith,  where- 
with ye  shall  be  able  to 
quench  all  the  fiery  darts 
of  the  evil  one.    And  take  17 
the  helmet  of  salvation, 
and    the    sword    of    the 
Spirit,  which  is  the  word 
of  God:  with  all  prayer  18 
and  supplication  praying 
at    all    seasons     in     the 
Spirit,      and      watching 
thereunto    in    all   perse- 
verance and  supplication 
for  all  the  saints,  and  on  19 
my    behalf,     that    utter- 
ance may  be  given  unto 
me    4in    opening    my 
mouth,   to   make   known 
with   boldness   the   mys- 
tery  of    the  gospel,    for 20 
which  I  am  an  ambassa- 

4  Or,  in  opening  my  mouth  with  bold- 
ness, to  make  known 


spiritual  powers  and  temptations 
mentioned  in  the  latter  clause  of 
the  verse. 

13-18.  Various  attempts  have 
been  made  to  show  the  appro- 
priateness of  each  piece  of  this 
armour,  but  the  great  lesson  is 
the  important  one  that  every 
Christian  must  win  his  victory 
through  the  power  of  a  present 
protecting  God. 


690 


EPHESIANS. 


6.  20— 


dor  in  '  chains  ;  that  in  it 
I  may  speak  boldly,  as  I 
ought  to  speak. 

21  But  that  ye  also  may 
know  my  affairs,  how  I 
do,  Tychicus,  the  beloved 
brother  and  faithful  min- 
ister in  the  Lord,  shall 
make  known  to  you  all 

22  things  :  whom  I  have  sent 
unto   you   for    this   very 

1  Gr.  a  chain. 


21.  Tychicus.  This  messen- 
ger is  also  mentioned  in  the 
Epistle  to  the  Colossians,  (4:  7,) 
and  is  supposed  to  have  been  in- 
trusted with  both  Epistles  at  the 


purpose,  that  ye  may 
know  our  state,  and  that 
he  may  comfort  your 
hearts. 

Peace  be  to  the  breth-  23 
ren,  and  love  with  faith, 
from  God  the  Father  and 
the  Lord  Jesus  Christ. 
Grace  be  with  all  them  24 
that  love  our  Lord  Jesus 
Christ  in  uncorruptness. 


same  time. 

IF  The  Old  Version  contained 
the  following  subscription  : 
Written  from  Rome  unto  the 
Ephesians  by  Tychicus. 


THE  EPISTLE  TO  THE 


PHILIPPIANS. 


The  Epistle  to  the  Philippians  is  a  friendly  letter  of  encourage- 
ment and  exhortation  addressed  to  a  church  which  was  in  a 
prosperous  and  happy  condition.  Many  causes  conspired  to 
make  this  church  an  object  of  Paul's  special  regard.  The  cir- 
cumstances attending  his  first  visit  to  Philippi,  as  related  Acts 
16:9-40,  were  extraordinary;  and  the  church  which  was 
planted  at  that  time  appears  to  have  afterwards  evinced,  perhaps 
more  than  any  other  church,  a  strong  and  constant  attachment 
to  the  apostle,  and  veneration  for  his  authority.  He  repeatedly 
alludes,  in  this  Epistle,  to  the  proofs  of  friendly  regard  which 
he  had  continually  been  receiving  from  them. 

In  fact,  the  occasion  on  which  this  Epistle  seems  to  have  been 
written,  was  the  return  of  a  messenger,  Epaphroditus,  (2:25,) 
who  had  come  from  Philippi  to  Rome,  to  visit  Paul  in  his  im- 
prisonment there,  and  relieve  his  wants  by  a  pecuniary  supply. 
Some  years  before  this  time,  Paul  had  interested  himself  very 
deeply  in  inducing  these  Philippians,  and  the  Christians  of 
Corinth,  to  collect  contributions  for  their  destitute  brethren  in 
Judea;  and  the  funds  so  collected  he  took  great  pains  to  carry 
to  Jerusalem,  and  to  apply  to  the  purpose  intended.  That  the 
seed  of  benevolence  which  he  thus  planted,  should  have  pro- 
duced, after  so  lung  a  time,  such  a  fruit  as  the  leading  of  this 
people  to  send  their  messenger  hundreds  of  miles  by  sea  and 
land,  after  the  lapse  of  many  years,  to  seek  out  Paul  in  his 
wearisome  confinement  at  Rome,  with  the  proceeds  of  a  contribu- 
tion, made  voluntarily  for  him,  is  a  very  happy  exemplification 
of  the  faithfulness  of  the  promise,  "Cast  thy  bread  upon  the 
waters,  and  thou  shalt  find  it  after  many  days." 


1      Paul    and    Timothy, 
1  servants  of  Christ  Jesus, 


1  Gr.  bondservants. 


CHAPTER  I. 
1.    Timothy;    Timothy    must 


to  all  the  saints  in  Christ 
Jesus     which     are     at 


have   been   well  known   to  the 
Philippians,  as  he  accompanied 

[691] 


692 


PHiLirriAxs. 


1. 1— 


Philippi,  with  the  'bish- 

2  ops  and  deacons  :  Grace 
to  you  and  peace  from 
God  our  Father  and  the 
Lord  Jesus  Christ. 

3  I  thank  my  God  upon 
all    my    remembrance    of 

4  you,  always  in  every  sup- 
plication of  mine  on  be- 
half of  you  all  making 
my  supplication  with  joy, 

5  for  your  fellowship  in 
furtherance  of  the  gos- 
pel from  the  first  day  un- 

6  til  now  ;  being  confident 
of  this  very  thing,  that 
he  which  began  a  good 
work  in  you  will  perfect 
it  until  the  day  of  Jesus 

7  Christ :  even  as  it  is  right 
for  me  to  be  thus  minded 


1  Or,  overseers 

2  Or,  ye  have  me  in  your  heart. 


Paul  in  both  of  his  visits  to  the 
city  mentioned  in  the  Acts. 
(Acts  16:1-3,  12.  20:4,  6.)— 
Bishops.  The  word  in  the 
original  means  overseers.  See 
Acts  20:  28,  where  it  is  so  trans- 
lated; and  in  this  last  case  the 
same  persons  are  called  elders,  a 
few  verses  above.  (v.  17.) — 
Deacons.  The  deacons  were 
originally  appointed  to  attend  to 
certain  secular  concerns.  (Acts 
6:)  Whether  the  term  here  de- 
notes an  office  of  a  similar  nature 
is  uncertain.  Great  importance 
lias  beeu  sometimes  attached  to 
these  incidental  allusions  to  the 
internal  economy  of  the  early 
church;  but  it  is  impossible  to 
deduce  any  well-defined  system 
from  them,  conformed  to  modern 
ideas.  There  is  reason  to  believe 
that  the  arrangements  made  by 
the  early  churches  were  not 
reduced  to  any  formal  and  uni- 
form system. 


on  behalf  of  you  all,  be- 
cause 2 1  have  you  in  my 
heart,  inasmuch  as,  both 
in  my  bonds  and  in  the 
defence  and  confirmation, 
of  the  gospel,  ye  all  are 
partakers  with  me  of 
grace.  For  God  is  my  8 
witness,  how  I  long  after 
you  all  in  the  tender 
mercies  of  Christ  Jesus. 
And  this  I  pray,  that  9 
your  love  may  abound 
yet  more  and  more  in 
knowledge  and  all  dis- 
cernment ;  so  that  ye  may  10 
3  approve  the  things  that 
are  excellent ;  that  ye 
may  be  sincere  and  void 
of  offence  unto  the  day 
of    Christ;    being    filled  11 

3  Or,  prove  the  things  that  differ 


6.  Until  the  day  of  Jesus 
Christ ;  the  day  of  his  final  com- 
ing- 

7.  In  my  bonds,  referring  to 
his  confinement  as  a  prisoner  at 
Home. — In  the  defence  and  con- 
firmation of  the  gospel;  in  my 
efforts  to  defend  and  establish 
it. — Partakers  icith  me  of  grace. 
The  meaning  seems  to  be  that, 
in  all  the  scenes  through  which 
he  had  to  pass  in  the  exercise  of 
his  ministry,  they  were  present 
to  his  thoughts,  and  spiritually 
united  with  him. 

8.  Tender  mercies  of  Christ 
Jesus;  literally,  as  in  the  Old 
Version,  in  the  bowels,  these  be- 
ing regarded  as  the  heart  is 
with  us,  as  the  seat  of  the  affec- 
tions. 

9.  And  all  discernment ;  not, 
as  in  the  Old  Version,  judge- 
ment. The  original  implies 
rather  a  power  of  apprehending 
and  appreciating  the  truth. 


■•.    22. 


PHILIPPIANS. 


003 


with  the  'fruits  of  right- 
eousness, which  are 
through  Jesus  Christ, 
unto  the  glory  and  praise 
of  God. 

12  Now  I  would  have  you 
know,  brethren,  that  the 
things  which  happened 
unto  me  have  fallen  out 
rather  unto  the  progress 

13  of  the  gospel ;  so  that  my 
bonds  became  manifest  in 
Christ  2  throughout  the 
whole    praetorian  guard, 

14  and  to  all  the  rest ;  and 
that  most  of  the  breth- 
ren in  the  Lord,  3  being 
confident  through  my 
bonds,  are  more  abun- 
dantly bold  to  speak  the 
word  of  God  without  fear. 

15  Some  indeed  p  r  e  a  c  h 
Christ  even  of  envy  and 
strife  ;  and  some  also  of 

16 good  will:  the  one  do  it 
of  love,  knowing  that  I  am 
set  for  the  defence  of  the 

1  Gr.  fruit. 

2  Gr.  in  the  whole  Piwtorium. 

3  Gr.  trusting  in  my  bonds. 


gospel  :     but     the    other  17 
proclaim   Christ   of    fac- 
tion, not  sincerely,  think- 
ing to  raise  up  affliction 
for    me    in    my    bonds. 
What  then  ?  only  that  in  18 
every    way,    whether    in 
pretence     or    in      truth, 
Christ  is  proclaimed  ;  and 
therein  I  rejoice,  yea,  and 
will  rejoice.     For  I  know  19 
that  this  shall  turn  to  my 
salvation,    through   your 
supplication  and  the  sup- 
ply of  the  Spirit  of  Jesus 
Christ,  according   to  my  20 
earnest  expectation   and 
hope,     that    in     nothing 
shall  I  be  put  to  shame, 
but  that  with  all  boldness, 
as   always,    so   now    also 
Christ  shall  be  magnified 
in  my  body,  whether  by 
life,  or  by  death.     For  to  21 
me  to  live  is  Christ,  and 
to  die  is  gain.     "But  if  to 22 
live  in  the  flesh, — if  this 

4  Or,  But  if  to  live  in  the  fesh  be  my 
lot,  this  is  the  fruit  of  voj  work :  and 
what  I  shall  choose  luot  not. 


12.  The  things  which  happened 
unto  me;  his  apprehension  at 
Jerusalem,  and  his  being  con- 
ducted, as  a  prisoner,  to  Rome, 
as  narrated  in  the  concluding 
chapter  of  the  Acts. 

13.  The  difference  between 
the  Old  and  New  Versions  in 
the  rendering  of  this  verse  is 
considerable,  and  the  New  Ver- 
sion gives  the  meaning  much 
more  clearly,  viz.  :  tTiat  it  is 
known  throughout  the  whole 
prsetorium,  i.  e.,  the  barracks  of 
the  praetorian  guards  attached 
to  the  palace  of  Nero,  that  Paul's 
imprisonment  is  due  not  to  any 
moral  offence,  but  to  the  testi- 
mony  which  he   had   given  in 


behalf  of  the  gospel  of  Christ. 

14.  Being  confident;  encour- 
aged, perhaps,  by  Paul's  forti- 
tude and  constancy. 

16,  17.  These  two  verses  are 
transposed  in  compliance  with 
the  overwhelming  authority  of 
the  best  manuscripts.  —  The  other 
proclaim  Christ  of  faction ;  i.  e., 
from  factious  motives,  for  the 
building  up  of  a  faction. 

19.  And  the  supjply  ;  that  is, 
through  the  supply  of  that  Spirit 
to  him. 

21.  Is  Christ ;  is  to  be  wholly 
devoted  to  Christ,  and  to  be  do- 
ing his  service,  and  manifesting 
him.     See  Gal.  2:20. 

22.  The   construction  of    this 


694 


PHILIPPIANS 


i.  22— 


is  the  fruit  of  my  work,  | 
then  'what  I  shall  choose 
23 a  I  wot  not.  But  I  am  in 
a  strait  betwixt  the  two, 
having  the  desire  to  de- 
part and  be  with  Christ ; 
for  it  is  very  far  better: 

24  yet  to  abide  in  the  flesh 
is  more  needful  for  your 

25  sake.  And  having  this 
confidence,  I  know  that  I 
shall  abide,  yea,  and 
abide  with  you  all,  for 
your    progress    and    joy 

26' in  the  faith  ;  that  your 
glorying  may  abound  in 
Christ  Jesus  in  me 
through  my  presence  with 

27  you  again.  Only  4let 
your  manner  of  life  be 
worthy  of  the  gospel  of 
Christ:  that,  whether  I 
come  and  see  you  or  be 

1  Or,  whht  shall  1  choose? 

2  Or,  I  do  not  make  known 


verse  is  somewhat  difficult.  The 
meaning,  however,  is  tolerably 
clear.  To  die  is  gain,  but  since 
living  in  the  flesh  is  the  condi- 
tion of  fruitful  work  for  Christ, 
the  true  Christian  will  be  in  a 
straight  how  to  choose  between 
the  two,  having  a  desire  to  de- 
part and  be  with  Christ,  and  yet 
realizing  that  abiding  in  the 
flesh  is  needful  for  the  sake  of 
others. 

24.  In  the  flesh  ;  in  the  body. 

25.  For  your  progress  and  joy 
in  the  faith ;  to  promote  your 
advancement  and  happiness  in 
faith. 

27.  Manner  of  life;  the  Old 
Version  read  conversation,  using 
that  word  in  its  now  obsolete 
sense;  the  New  Version  gives 
the  modern  equivalent. 

28.  Whichisfor them,&c. ;  i.  e., 


absent,    I    may    hear    of 
your  state,  that  ye  stand 
fast  in   one   spirit,    with 
one  soul  striving  *for  the 
faith  of  the  gospel ;  and  28 
in  nothing  affrighted  by 
the  adversaries :  which  is 
for  them  an  evident  token 
of  perdition,  but  of  your 
salvation,  and   that  from     , 
God;  because  to   you  it 29 
hath  been  granted  in  the 
behalf  of  Christ,  not  only 
to  believe   on    him,    but 
also   to  suffer  in  his  be- 
half:   having    the    same  30 
conflict  which  ye  saw  in 
me,  and   now  hear   to  be 
in  me. 

If    there    is    therefore  2 
any  comfort  in  Christ,  if 
any  consolation  of  love, 
if  any  fellowship  of  the  . 

3  Or,  of  faith 

4  Gr.  behave  as  citizens  worthily. 

5  Gr.  with. 


the  undauntedness  of  the  Chris- 
tian is  a  proof  of  the  perdition 
of  those  that  persecute,  and  of 
the  salvation  of  those  that  are 
persecuted,  though  the  perse- 
cutors may  not  realize  that 
fact. 

29.  In  the  lehalf  of  Christ ;  for 
the  sake  of  Christ. 

30.  Which  ye  saw  in  me ;  re- 
ferring to  the  persecutions  which 
he  endured  when  he  was  at 
Philippi.     See  Acts  1G:  9-40. 

CHAPTER  II. 
1.  The  change  in  the  transla- 
tion of  this  verse,  which  consists 
in  the  transposition  of  the  words 
comfort  and  consolation,  is  not 
unimportant.  Comfort,  which 
implies  a  giving  of  strength  to 
endure  trial,  is  afforded  through 
;  Christ;  consolation,  which  is  an 


2.  11. 


PHILIPPIANS. 


691 


Spirit,  if  any  tender  mer- 

2  cies  and  compassions,  ful- 
fil ye  my  joy,  that  ye  be 
of  the  same  mind,  having 
the  same  love,  being  of 
one  accord,  1  of  one  mind  ; 

3  doing  nothing  through 
faction  or  through  vain- 
glory, but  in  lowliness  of 
mind  each  counting  other 

4 better  than  himself  ;  not 
looking  each  of  you  to 
his  own  things,  but  each 
of  you  also  to  the  things 

5  of  others.  Have  this 
mind  in   you,  which  was 

6  also  in  Christ  Jesus  :  who, 
2  being  in  the  form  of 
God,  counted  it  not  3a 
prize  to  be  on  an  equality 

1  Some  ancient  authorities  read  of  the 
sane  mind. 

2  Gr.  being  originally. 

3  Gr.  a  thing  to  be  grasped. 


alleviation  of  suffering,  is  afford- 
ed throng li  love  in  the  believer. 

2.  Fulfil  ye  my  joy  ;  make  my 
joy  complete  and  full.  —  That  ye 
he  of  the  same  mind;  that  ye  be 
agreed  in  mind. 

3.  Through  faction;  for  the 
building  up  of  a  party,  sect  or 
denomination. 

4.  His  own  things;  his  own 
attainments  and  excellences. 

6.  There  is  some  uncertainty 
as  to  the  proper  understanding 
of  this  verse,  some  scholars  in- 
terpreting it  as  in  the  Old  Ver- 
sion, viz.,  that  Christ  thought  it 
no  wrong  to  claim  equality  with 
God,  some  as  in  the  New  Version 
and  as  still  more  clearly  express- 
ed in  the  margin — the  reading 
which  is  preferred  by  the 
American  revisers — that  Christ 
did  not  regard  his  equality  with 
God  a  prize  to  be  grasped  at  or 
firmly  held,  but  something'to  be 


with   God,    but    emptied  7 
himself,  taking  the  form 
of    a    4  servant,     5  being- 
made   in   the  likeness  of 
men  ;  and  being  found  in  8 
fashion  as  a  man,  he  hum- 
bled   himself,    becoming 
obedient  even  unto  death, 
yea,    the    death    of     the 
cross.      Wherefore     also  9 
God  highly  exalted  him, 
and   gave   unto   him  the 
name     which     is     above 
every  name  ;  that  in  theio 
name  of  Jesus  every  knee 
should  bow,  of  things  in 
heaven    and    tilings    on 
earth  and  6  things  under 
the  earth,  and  that  every  11 
tongue     should     confess 

4  Gr.  bondservant. 

5  Gr.  becoming  in. 

6  Or,  things  of  the  world  below 


willingly  relinquished  for  the 
sake  of  others.  The  meaning, 
however,  of  the  whole  passage 
is  clear.  The  example  of  Christ 
is  appealed  to  as  an  example  of 
condescension,  and  of  a  willing- 
ness to  humble  one's  self  for  the 
good  of  others.  The  meaning, 
therefore,  is,  that  he  voluntarily 
gave  up  the  glory  which  he  had 
with  the  Father,  (John  17:  5.  1: 
1,)  to  become  a  man,  and  puss  a 
life  of  ignominy  and  suffering 
upon  the-  earth  for  the  good  of 
mankind.  The  passage  seems 
to  involve,  in  the  most  unequi- 
vocal manner,  the  idea  that,  in 
the  case  of  Christ,  birth  was  not 
the  commencement  of  existence 
to  the  subject  of  it, — but  that  it 
was  the  mysterious  assuming  of 
human  nature  by  a  being  who 
voluntarily  descended  to  it  from 
a  previous  condition  of  the 
highest  glory. 


r,u; 


PHILIPPIANS. 


2.  11- 


that  Jesus  Christ  is  Lord, 
to  the  glory  of  God  the 
Father. 

12  So  then,  my.  beloved, 
even  as  ye  have  always 
obeyed,  not  'as  in  my 
presence  only,  but  now 
much  more  in  my  ab- 
sence, work  out  your  own 
salvation   with   fear    and 

13 trembling;  for  it  is  God 
which  worketh  in  you 
both  to  will  and  to  work, 
for    his    good    pleasure. 

14  Do  all  things  without 
murmurings  and  disput- 

lsings;  that  ye  may  be 
blameless  and  harmless, 
children  of  God  without 
blemish  in  the  midst  of  a 
crooked  and  perverse 
generation,  among  whom 
ye  are  seen  as  "lights  in 

1  Some  ancient  authorities  omit  as. 

2  Gr.  luminaries. 


12.  With  fear  and  trembling ; 
with  earnest  solicitude. 

13.  Both  to  will  and  to  work ; 
that  is,  the  very  disposition  to 
turn  to  him,  as  well  as  every  act 
of  obedience,  comes  from  his 
influence  and  agency.  It  is  very 
remarkable  that  this  absolute 
dependence  upon  God,  far  from 
being  allowed  to  encourage  sloth 
and  inaction,  is  made,  by  the 
apostle,  the  motive  for  the  ut- 
most diligence  and  solicitude  in 
seeking  salvation.  We  might 
theoretically  expect  that  the 
effect  would  be  the  reverse;  but 
in  the  experience  of  believers 
the  result  corresponds  with  this 
injunction  of  the  apostle.  In 
all  ages,  they  who  have  felt  most 
fully  the  helpless  condition  of 
the  human  soul  while  in  its  sins, 


the  world,  holding  forth  16 
the  word  of   life  ;    that  I 
may     have     whereof     to 
glory  in  the  day  of  Christ, 
that  I  did  not  run  in  vain 
neither    labour    in   vain. 
Yea,  and  if  i  am  *  offered  17 
upon    the    sacrifice    and 
service   of    your  faith,  I 
joy,  and  rejoice  with  you 
all :  and  in  the  same  man- 18 
ner  do    ye  also  joy,  and 
rejoice  with  me. 

But  I  hope  in  the  Lord  19 
Jesus    to   send   Timothy 
shortly  unto   you,  that   I 
also  may  be  of  good  com- 
fort, when  I  know   your 
state.    For  I  have  no  man  20 
likeminded,  who  will  care 
4  truly    for     your     state. 
For   they  all   seek   their 21 
own,    not   the    things   of 

3  Gr.  poured  out  as  a  drink-offering. 

4  Gr.  genuinely. 


and  its  entire  dependence  on  a 
re-creating  influence  from  above, 
have  been  most  solicitous  and 
most  active  in  personal  efforts  of 
preparation  for  heaven. 

10.  Holding  forth  the  word  of 
life;  exhibiting  its  power  and 
influence  in  the  example  of  your 
life  and  conversation. 

17.  Upon  the  sacrifice;  as  a 
sacrifice. 

19.  When  I  know  your  state; 
by  means  of  the  account  which 
Timothy  would  give  on  his  re- 
turn. 

20.  Like-minded;  that  is,  with 
Timothy;  no  one  would  feel  so 
deep  an  interest  in  their  welfare. 
—  Care  truly,  Timothy  had 
been  with  Paul  when  he  preached 
at  Philippi,  and  would  conse- 
quently feel  a  natural  interest  in 
that  church, 


-3.1. 


PHILIPPXANS. 


697 


22  Jesus  Christ.  But  ye 
know  the  proof  of  him, 
that,  as  a  child  serveth  a 
father,  so  he  served  with 
me  in  furtherance  of  the 

23  gospel.  Him  therefore  I 
hope  to  send  forthwith, 
so  soon  as  I  shall  see  how 

24  it  will  go  with  me  :  but  I 
trust  in  the  Lord  that  I 
myself    also    shall   come 

25 shortly.  But  I  counted 
it  necessary  to  send  to 
you  Epaphroditus,  my 
brother  and  f  ellowT- 
worker  and  fellow- 
soldier,  and  your  *  mes- 
senger and  minister  to  my 

26  need ;  since  he  longed 
"after  you  all,  and  was 
sore  troubled,  because  ye 
had  heard    that  he   was 


1  Gr.  apostle. 

2  Many  ancient  authorities  read  to 
you  all. 


22.  This  is  doubtless  to  be 
the  true  rendering  of  this  verse. 
Alford  thus  interprets  it:  "The 
apostle  would  have  written,  as  a 
son  a  father,  so  he  served  me,  but, 
changes  it  to  so  he  served  with 
me,  from  modesty  and  reverence, 
seeing  that  we  are, not  servants 
one  of  another,  but  all  of  God  in 
the  matter  of  the  Gospel." 

23.  How  it  will  go  with  me  ;  in 
respect  to  the  result  of  his  im- 
prisonment. 

25.  Your  messenger ;  the  one 
whom  they  had  sent  to  Paul 
from  Philippi,  with  their  contri- 
bution for  his  wants.   (4:  18.) 

27.  Sorrow  upon  sorrow.  The 
death  of  Epaphroditus  at  Rome, 
far  from  his  home,  whither  lie 
had  come  on  Paul's  account, 
would  of  course  have  been  a  very 
severe  trial  to  the  mind  of  the 


sick:  for  indeed  he  was 27 
sick  nigh  unto  death  : 
but  God  had  mercy  on 
him  ;  and  not  on  him 
only,  but  on  me  also,  that 
I  might  not  have  sorrow 
upon  sorrow.  I  have  sent  28 
him  therefore  the  more 
diligently,  that,  when  ye 
see  him  again,  ye  may  re- 
joice, and  that  I  may  be 
the  less  sorrowful.  Re- 29 
ceive  him  therefore  in  the 
Lord  with  all  joy  ;  and 
hold  such  in  honour  :  be- 
cause for  the  work  of  30 
'Christ  he  came  nigh 
unto  death,  hazarding  his 
life  to  supply  that  which 
was  lacking  in  your  ser- 
vice toward  me. 

Finally,    my  brethren,  3 

3  Many  ancient    authorities  read   the 
Lord. 


apostle. 

28.  I  have  sent  him — the  more 
diligently ;  I  was  the  more  care- 
ful or  anxious  to  send  him. 

30.  Nigh  unto  death  ;  as  men- 
tioned above,  (v.  27.)—  That 
which  was  lacking  in  your  service; 
on  account  of  their  absence  it 
was  impossible  for  them  to  ad- 
minister directly  to  the  apostles. 
Epaphroditus  hazarded  his  life 
in  a  personal  ministration,  which 
the  Philippians  could  not  render. 
No  reproach  to  them  is  implied. 

CHAPTER  III. 

1.  To  icrite  the  same  tilings  ;  to 
repeat  the  cautions  and  instruc- 
tions which  he  had  given  them 
when  present. — Is  not  irksome; 
troublesome;  i.  e.,  it  is  not  a 
burden  to  the  apostle  to  repeat 
exhortations,    which  he  has   al- 


698 


PHILIPPIANS. 


3.  1- 


1  rejoice  in  the  Lord.  To 
write  the  same  things  to 
you,  to  me  indeed  is  not 
irksome,  but  for  you  it  is 

2  safe.  Beware  of  the  dogs, 
beware  of  the  evil  workers, 
beware  of  the  concision : 

3  for  we  are  the  circum- 
cision, who  worship  by 
the  Spirit  of  God,  and 
glory  in  Christ  Jesus,  and 
have  no  confidence  in  the 

4  flesh  :  though  I  myself 
might  have  confidence 
even  in  the  flesh  :  if  any 
other  man  2  thinketh  to 
have    confidence    ir     the 

5  flesh,  I  yet  more  :  circum- 
cised the  eighth  day,  of 
the  stock  of  Israel,  of  the 
tribe  of  Benjamin,  a 
Hebrew  of  Hebrews ;  as 
touching     the     law,"    a 

6  Pharisee ;  as  touching 
zeal,  persecuting  the 
church  ;  as  touching  the 


1  Or,  farewell 

2  Or,  seemeth 

3  Gr.  gains. 


4  Or,  refuse 


ready  given  to  joyfulness  in  the 
Lord,  and  such  reiteration  is  an 
additional  safety  to  the  Philip- 
pians. 

2.  Dogs;  a  reproachful  term, 
designating  arrogant  and  dan- 
gerous men.  —  The  concision ;  the 
spirit  which  insisted  upon  the 
spiritual  efficacy  of  the  Jewish 
rite  of  circumcision,  and  cut  off 
all  Gentiles  from  participation 
in  the  privileges  of  the  Gospel. 

3.  We  are  the  circumcision  ; 
that  is,  the  true  children  of 
Abraham,  and  people  of  God. 
The  term  is  used  in  a  similar 
manner  in  Rom.  2:28,  29. — No 
confidence  in  the  flesh;  no  trust  in 
such  outward  bodily  rites. 


righteousness  which  is  in 
the  law,  found  blameless. 
Howbeit  what  things  were  7 
5  gain  to  me,  these  have  I 
counted  loss  for  Christ. 
Yea  verily,  and  I  count  8 
all  things  to  be  loss  for 
the  excellency  of  the 
knowledge  of  Christ  Jesus 
my  Lord  :  for  whom  1  suf- 
fered the  loss  of  all 
things,  and  do  count  them 
but  4dung,  that  I  may 
gain  Christ,  and  be  found  9 
in  him,  5not  having  a 
righteousness  of  mine 
own,  even  that  which  is 
of  the  law,  but  that  which 
is  through  faith  in  Christ, 
the  righteousness  which 
is  of  God  "by  faith  :  thatio 
I  may  know  him,  and  the 
power  of  his  resurrection, 
and  the  fellowship  of  his 
sufferings,  becoming  con- 
formed  unto   his  death  ; 

5  Or,  not  having  as  my  righteousness 
that  which  is  of  the  law 

6  Gr.  upon* 


o.  The  eighth  day  ;  the  regular 
time  appointed  by  the  law.  (Gen. 
17:  12.) 

7.  Were  gain  to  me;  were 
prized  and  valued  by  me. 

8.  To  be  loss  for,  &c.  ;  of  no 
value  in  comparison  with. 

9.  The  contrast  which  the 
apostle  here  draws,  is  between 
that  righteousness  which  con- 
sists in  doing  from  fear  of  pun- 
ishment or  hope  of  reward,  cer- 
tain things  that  are  commanded, 
and  that  which  consists  in  doing 
naturally  and  spontaneously  that 
which  is  well-pleasing  to  God, 
because  the  soul  is  sympatheti- 
cally united  to  him. 

10.  11.    The  language  of  th« 


—3,  20. 


PHILIPPIANS, 


699 


11  if  by  any  means  I  may 
attain  unto  the  resurrec- 
tion from  the  dead.  Not 
that  I  have  already 
obtained,  or  am  already 
made  perfect :  but  I  press 
on,  if  so  be  that  I  may 
'apprehend  that  for  which 
also  I  was  apprehended 
13  by  Christ  Jesns.  Breth- 
ren, I  count  not  myself 
2yet  to  have  apprehended : 
but  one  thing  /  do, 
forgetting  the  things 
which  are  behind,  and 
stretching  forward  to  the 
things  which  are  before, 
14 1  press  on  toward  the 
goal  unto  the  prize  of  the 
3  high  calling  of  Gfod  in 
15  Christ  Jesus.  Let  us 
therefore,  as  many  as  be 
perfect,  be  thus  minded  : 
and  if  in  any  thing  ye  are 

1  Or,    apprehend,  seeing  that  also   1 
was  apprehended 


apostle  here  is  highly  figurative, 
and  in  a  sense  mystical,  the  lan- 
guage of  impassioned  and  pro- 
found feeling.  To  his  thought 
it  is  only  as  he  shares  in  the  life 
and  self-sacrifice  of  his  Lord, 
which  was  consummated  in  the 
crucifixion,  that  he  shares  in 
that  new  and  divine  life  which 
Christ  came  to  impart  to  his 
disciples,  and  in  that  resurrec- 
tion unto  immortal  life,  which 
is  promised  to  the  faithful. 

12.  The  apostle  conceives  him- 
self laid  hold  of  by  Christ,  in 
order  that  a  Christ -like  character 
may  be  wrought  out  in  him,  and 
he  follows  after  Christ  that  he 
may  so  lay  hold  upon  and  realize 
in  his  own  experience  that 
Christlikeness  of  character. 


otherwise  minded,  even 
this  shall  God  reveal  unto 
you :  only,  whereunto  we  16 
have  already  attained,  by 
that  same  rule  let  us 
walk. 

Brethren,  be  ye  imita-17 
tors  together  of  me,  and 
mark  them  which  so  walk 
even  as  ye  have  us  for  an 
ensample.      For    in  a  n  y  18 
walk,  of  whom  I  told  you 
often,  and  now  tell   you 
even  weeping,  that  they 
are   the   enemies  of    the 
cross   of    Christ:    whose  19 
end   is   perdition,   whose 
god    is     the    belly,    and 
whose  glory   is   in    their 
shame,  who  mind  earthly 
things.     For  our  4  citizen-  20 
ship  is  in  heaven  ;  from 
whence  also  we  wait  for  a 
Saviour,   the  Lord  Jesus 


2  Many  ancient  authorities  omit  yet. 

3  Or,  upward 

4  Or,  commonwealth 


13.  Underlying  the  apostle's 
language  here  is  a  concealed 
metaphor,  drawn  from  the  Gre- 
cian race  course. 

15.  As  many  as  he  perfect  ;  all 
those  whose  Christian  characters 
are  advanced  and  mature. — Ye 
are  otherwise  minded;  if  they 
have  not  attained  to  the  views 
above  inculcated. 

20.  For  our  citizenship,  &c.  ; 
or  our  country.  The  Christian 
is  a  foreigner  on  the  earth,  and 
in  a  strange  country,  looking 
for  a  better  land,  his  fatherland, 
to  which  he  is  journeying.  See 
Heb.  11:  13,  14.—  From  whence 
also;  i.  e.,  since  our  citizenship  is 
in  Heaven  we  wait  here  for  the 
Saviour  who  will  perfect  and 
prepare  us  for  Heaven. 


700 


PIITLTPPIANS. 


3.  20— 


21  Christ :  who  shall  fashion 
anew  ihe  body  of  our  hu- 
miliation, that  it  may  be 
conformed  to  the  body  of 
his  glory,  according  to 
the  working  whereby  he 
is  able  even  to  subject  all 
things  unto  himself. 

4  Wherefore,  my  breth- 
ren beloved  and  longed 
for,  my  joy  and  crown,  so 
stand  fast  in  the  Lord, 
my  beloved. 

2  I  exhort  Euodia,  and  I 
exhort  Syntyche,  to  be  of 
the    same    mind   in    the 

3  Lord.  Yea,  I  beseech 
thee  also,  true  yokefel- 
low, help  these  women, 
for  they  laboured  with  me 
in  the  gospel,  with 
Clement  also,  and  the  rest 
of  m  y  fellow- workers, 
whose  names  are  in  the 
book  of  life. 

4  J  Rejoice  in  the  Lord 
alway  :  again  I  will  say, 
1  Rejoice.     Let 9  your  for- 

1  Or,  Farewell 

2  Or,  gentleness 

21.  The  reference  here  appears 
to  be  to  that  change  -which  in 
1  Cor.  15:  51,  52,  the  apostle 
declares  will  come  upon  all  those 
living  at  the  last  day.  Observe 
that,  according  to  the  New  Ver- 
sion, Paul  does  not  stigmatize 
the  bodies  as  "  vile  bodies."  It 
is  the  body  of  our  humiliation; 
i.  e.,  which  belongs  to  us  in  our 
state  of  humiliation. 

CHAPTER  IV. 

2,  8.  Of  the  persons  or  occur- 
ences here  referred  to,  nothing 
is  known  beyond  what  is  im- 
plied in  these  allusions.  The 
New  Version  makes  clear  here, 
"What  is  evident  from  the  origi- 


bearance  be  known  unto  5 
all  men.     The  Lord  is  at 
hand.       In     nothing     be 
anxious ;    but    in    every-  6 
thing  by  prayer  and  sup- 
plication with  thanksgiv- 
ing let  your  requests  be 
made    known  unto   God. 
And    the   peace  of   God, 
which  passeth  all  under-  7 
standing,     shall     guard 
your     hearts     and     your 
thoughts  in  Christ  Jesus. 
Finally,  brethren,what- 
sover  things  are  true,  what- 8 
soever  things  are  3  honour- 
able, what  soever  things  are 
just,  whatsoever  things  are 
pure,   whatsoever    things 
are     lovely,     whatsoever 
things   are  4  of   good   re- 
port ;  if  there  be  any  vir- 
tue, and  if   there  be  any 
praise,    'think    on   these  & 
things.    The  things  which 
ye  both  learned  and  re- 
ceived and  heard  and  saw 
in  me,  these   things   do : 

3  Gr.  reverend.  4  Or,  gracious 

5  Gr.  take  account  of. 


nal,  that  the  women  referred  to 
in  verse  three,  are  Euodia  and 
Syntyche,  mentioned  in  verse 
two. 

5.  Let  your  forbearance;  "their 
reasonableness  in  dealing  where 
not  strictness  of  legal  right,  but 
consideration  for  one  another  is 
the  rule  of  practice." — Alford. 

6.  In  notMng  be  anxious ;  not 
be  careful  for  nothing.  It  is 
often  necessary  to  be  careful, 
but  is  never  necessary  to  be  anx- 
ious. 

8.   Honourable;    the     original 
implies  those  things  which    are 
honored    and     revered     among 
jmen, 


—4.  21. 


PHILIPPIANS. 


701 


and    the    God  of    peace 
shall  be  with  you. 

10  But  I  'rejoice  in  the 
Lord  greatly,  that  now  at 
length  ye  have  revived 
your  thought  for  me  ; 
2  wherein  ye  did  indeed 
take     thought,     but    ye 

11  lacked  opportunity.  Not 
that  I  speak  in  respect  of 
want ;  for  I  have  learned, 
in  whatsoever  state  I  am, 
therein  to  be  content.     I 

12  know  how  to  be  abased, 
and  I  know  also  how  to 
abound :  in  every  thing 
and  in  all  things  have  I 
learned  the  secret  both  to 
be  filled  and  to  be  hun- 
gry, both  to  abound  and 

13  to  be  in  want.  I  can  do 
all    things   in    him   that 

14  strengthened  me.  How- 
beit  ye  did  well,  that  ye 
had  fellowship  with  my 

15  affliction.  And  ye  your- 
selves also  know,  ye 
Philippians,  that  in  the 
beginning  of  the  gospel, 

1  Gr.  rejoiced.  2  Or,  seeing  that 


10.  Ye  have  revived  your  thought 
for  me;  the  reference  is  to  the 
supply  which  Paul  had  received 
from  the  Philippians  through 
Epaphroditus.  See  verse  18. — 
Ye  did  indeed  take  thought.  The 
apostle  guards  himself  against 
the  supposition  that  he  means 
to  imply  that  they  were  before 
thoughtless.  The  idea  is,  that 
he  did  not  doubt  that  they  had 
always  entertained  the  same 
affectionate  regard  for  him,  but 
until  then  they  had  had  no  op- 
portunity to  evince  it. 

13.  To  be  abased^ — in  respect 
28 


when  I  departed  from 
Macedonia,  no  church 
had  fellowship  with  me 
in  the  matter  of  giving 
and  receiving,  but  ye 
only;  for  even  in  Thes-16 
salonica  ye  sent  once  and 
again  unto  my  need.  Not  17 
that  I  seek  for  the  gift ; 
but  I  seek  for  the  fruit 
that  increaseth  to  your 
account.  But  I  have  all  18 
things,  and  abound :  I 
am  filled,  having  received 
from  Epaphroditus  the 
things  that  came  from 
you,  an  odour  of  a  sweet 
smell,  a  sacrifice  accept- 
able, well-pleasing  to 
God.  And  my  God  shall  19 
fulfil  every  need  of  yours 
according  to  his  riches  in 
glory  in  Christ  Jesus. 
Now  unto  our  God  and  20 
Father  be  the  glory  3  for 
ever  and  ever.     Amen. 

Salute   every   saint    in  21 
Christ  Jesus.     The  breth- 
ren which  are   with  me 


3  Gr.  unto  the  ages  of  the 


ages. 


to  his  temporal  condition ;  that 
is,  to  be  in  want. — Have  1  learn- 
ed the  secret ;  that  secret  is  the 
fulness  of  spiritual  joy  in  Christ 
Jesus.  He  that  possesses  this 
secret  source  of  happiness  is 
able  to  be  filled  without  satiety, 
and  to  be  hungry  without  de- 
spair. 

17.  Not  that,  &c. ;  that  is,  he 
mentions  these  things  not  be- 
cause he  desires  a  gift. 

18.  An  odor  of  a  sweet  smell ; 
a  token  of  remembrance  which 
was  very  highly  gratifying  to 
him. 


703 


PIIILIPPIANS. 


4.  21—' 


22  salute  you.  All  the  sain  ts 
salute  you,  especially 
they  that  are  of  Caesar's 
household. 


1  The  Old  Version  contained 
the  following  subscription :  "It 
was  written  to  the  Philippians 
from  Home  by  Epaphroditus." 
This  probably  states  accurately 
>he   fact,    (see   Introduction   to 


The  grace  of  the  Lord  23 
Jesus  Christ  be  with  your 
spirit. 


this  Epistle,)  but  the  statement 
is  not  authoritative,  and  is  there- 
fore omitted  from  the  New  Ver- 
sion, as  are  all  similar  subscrip- 
tions. 


THE   EPISTLE  TO  THE 


COLOSSIANS. 


While  Paul  was  suffering  the  imprisonment  at  Rome  spoken  of 
at  the  close  of  the  book  of  the  Acts,  he  availed  himself  of  the 
opportunity  afforded  by  the  journey  of  Tychicus,  who  conveyed 
the  Epistle  to  the  Ephesians  to  its  destination,  to  write  also  to 
two  other  churches  of  Asia  Minor,  namely,  those  of  Colosse  and 
Laodicea.  (4:16.)  These  places  were  near  each  other,  some 
distance  east  of  Ephesus.  Paul  had  not  personally  visited  these 
churches.  (2:1.)  Epaphras  is  mentioned  (1:7)  as  their 
minister.  In  the  exhortations  and  instructions  which  the 
Epistle  contains,  it  resembles  that  addressed  to  the  Ephesians, 
which  was  sent  by  the  same  conveyance.  Onesimus,  the  servant 
'  of  Philemon,  who  appears  to  have  lived  at  Colosse,  returned  at 
the  same  time,  (4 :  9)  bearing  the  letter  which  Paul  wrote  to  his 
master,  known  in  the  sacred  canon  as  the  Epistle  to  Philemon. 


1  Paul,  an  apostle  of 
Christ  Jesus,  through  the 
will  of  God,  and  Timothy 

2 'our  brother,  2to  the 
saints  and  faithful  breth- 
ren in  Christ  which  are 
at  Colossse :  Grace  to  you 
and  peace  from  God  our 
Father. 

3  We  give  thanks  to 
God  the  Father  of  our 
Lord  Jesus  Christ,  pray- 

1  Gr.  the  brother. 


CHAPTER  I. 
2.  The  Old  Version  added 
the  words,  and  the  Lord  Jesus 
Christ,  but  they  are  wanting  in 
the  best  manuscript  authorities, 
and    were   probably  added    by 


ing  always  for  you,  hav-4 
ing  heard  of  your  faith 
in  Christ   Jesus,  and   of 
the  love  which   ye  have 
toward  all  the  saints,  be-  5 
cause  of  the  hope  which 
is  laid  up  for  you  in  the 
heavens,     whereof    ye 
heard  before  in  the  word 
of  the  truth  of  the  gos- 
pel, which  is  come  unto  6 
you  ;  even  as  it  is  also  in 

2  Or,  to  those  that  are  at  Colossce,  holy 
and  faithful  brethren  in  Christ 


some  copyist  to  make  this 
benediction  correspond  to  those 
in  other  Epistles. 

6.  In  all  the  world;  that  is, 
very  generally  throughout  the 
then  known  world. 

T7031 


704 


COLOSSIANS. 


1.  6- 


all  tlie  world  bearing- 
fruit  and  increasing^  as 
it  doth  in  you  also,  since 
the  day  ye  heard  and 
knew  the  grace  of  God  in 

7  truth  ;  even  as  ye  learned 
of  Epaphras  our  beloved 
fellow-servant,  who  is  a 
faithful  minister  of  Christ 

8  on  '  our  behalf,  who  also 
declared  unto  us  your 
love  in  the  Spirit. 

9  For  this  cause  we  also, 
since  the  day  we  heard 
it,  do  not  cease  to  pray 
and  make  request  for 
you,  that  ye  may  be  filled 
with  the  knowledge  of 
his  will  in  all  spiritual 
wisdom  and  understand- 

loing,  to  walk  worthily  of 
the  Lord  2  unto  all  pleas- 
ing, bearing  fruit  in  every 

1  Many  ancient  authorities  read  your. 

2  Or,  unto  all  pleasing,  in  every  good 
work,  bearing  fruit  and  increasing  &c. 

3  Or,  by 


7.  Epaphras.  Epaphras  seems 
to  have  gone  from  Colossae  to 
Rome,  to  confer  with  Paul: 
possibly  he  was  the  bearer  of  the 
Epistle  of  the  Laodiceans,  men- 
tioned in  this  Epistle.  (4:16.) 
A  person  named  Epaphroditus 
was  sent  by  the  Philippians  to 
Paul.  Notwithstanding  the 
similarity  of  the  name,  however, 
this  last  was  probably,  but  per- 
haps not  certainly,  a  different 
person. 

8  Your  love  in  the  Spirit ;  your 
Christian         fellowship  and 

affection. 

11.  With  all  power;  with  all 
spiritual  strength. 

12.  Made  us  meet  to  be;  pre- 
pared us  to  be. 

13.  Translated  us;  trans- 
ferred us, 


good  work,  and  increas- 
ing 3in  the  knowledge  of 
God  ;  4  strengthened  "with  11 
all   power,    according   to 
the  might   of  his  glory, 
unto    all    patience    and 
longsuffering   with    joy  ; 
giving   thanks   unto   the  12 
Father,    who    made    6us 
meet  to  be  partakers  of 
the    inheritance    of    the 
saints  in  light ;  who  de- 13 
livered    us    out    of    the 
power  of  darkness,   and 
translated    us    into    the 
kingdom   of   the   Son  of 
his  love  ;    in  whom  we  14 
have  our  redemption,  the 
forgiveness  of  our  sins : 
who  is  the  image  of  the  15 
invisible   God,   the  first- 
born of  all  creation;   for  16 
in  him   were    all   things 

4  Gr.  made  powerful. 

5  Or,  in 

6  Some  ancient  authorities  read  you. 


14.  Our  redemption,  &c. ;  the 
reading  of  the  New  Version 
follows  the  best  manuscripts  ; 
that  of  the  Old  Version  was 
probably  due  to  some  copyist  who 
intentionally  or  unconsciously 
changed  the  language  to  conform 
the  phraseology  here  to  that  of 
Ephesians,  ch.  1:7. 

15.  The  image  of  the  invisible 
God  ;  imbodying,  and  manifest- 
ing to  men,  the  attributes  and 
characteristics  of  God;  or,  as  it 
is  expressed  in  1  Tim.  3:16,  God 
manifest  in  the  flesh.  —  The  first- 
born of  all  creation  ;  the  head  of 
the  whole  creation :  the  expres- 
sion "the  firstborn"  denoting 
the  chief  or  head. 

1G.  In  him  ;  by  his  agency  or 
instrumentality. 


— 1.  24. 


COLOSSIANS. 


705 


created,  in  the  heavens 
and  upon  the  earth, 
things  visible  and  things 
invisible,  whether  thrones 
or  dominions  or  princi- 
palities or  powers  ;  all 
things  have  been  created 
through   him,   and  nnto 

17  him  ;  and  he  is  before  all 
things,    and    in    him   all 

18  things  x  consist.  And  he 
is  the  head  of  the  body, 
the  church :  who  is  the 
beginning,  the  firstborn 
from  the  dead  ;  a  that  in 
all  things  he  might  have 

19  the  preeminence.  3  For 
it  was  the  good  pleasure 
of  the  Father  that  in  him 
should    all    the    fulness 

20  dwell ;  and  through  him 
to  reconcile  all  things 
4  unto  6  himself,  having 
made  peace  through  the 
blood  of  his  cro  s  s  ; 
through     him,     I    say, 


1  That  is,  hold  together 

2  Or,  that  among  all  he  might  have 

3  Or,  For  the  whole  fulness  of  God  was 
to  dwell  in  him 


18.  The  first -torn  from  the 
dead;  the  first  who  rose  from 
death  to  immortality.  (1  Cor. 
15:20.) 

19.  All  the  fulness;  every 
mark  and  token  of  preemi- 
nence. 

20.  Thetlood  of  his  cross;  the 
blood  shed  upon  the  cross;  that 
is,  the  sufferings  endured  in 
that  death.  —  To  reconcile  all 
things  ;  to  open  the  door  of  re- 
conciliation for  all. 

22.  In  the  tody  of  his  flesh  ;  in 
his  earthly  r  body.  —  Through 
death ;  through  the  sufferings 
and  death  which  he  endured  in 


whether  things  upon  the 
earth,  or  things  in  the 
heavens.  And  you,  being  21 
in  time  past  alienated  and 
enemies  in  your  mind  in 
your  evil  works,  yet  now 
6  hath  he  reconciled  in  the  22 
body  of  his  flesh  through 
death,  to  present  you 
holy  and  without  blem- 
ish and  unreproveable 
before  him  :  if  so  be  that  23 
ye  continue  in  the  faith, 
grounded  and  stedfast, 
and  not  moved  away 
from  the  hope  of  the  gos- 
pel^  which  ye  heard, 
which  was  preached  in 
all  creation  under  hea- 
ven ;  whereof  I  Paul  was 
made  a  minister. 

Now  I  rejoice  in   my  24 
sufferings  for  your  sake, 
and  fill  up   on   my   part 
that  which  is  lacking  of 
the   afflictions   of    Christ 


4  Or,  into  him 

5  Or,  him 

6  Some  ancient  authorities  ready.?  have 
been  reconciled. 


that  body. 

23.  In  all  creation  under  heav- 
en ;  this  is  one  of  those  numer- 
ous cases  in  which  Paul's  intense 
and  vehement  earnestness  ex- 
presses itself  in  the  language  of 
exaggeration.  The  Gospel  had 
not  at  this  time  been  preached 
even  throughout  all  the  Greek 
and  Roman  world. 

24.  The  meaning  of  this  verse 
is  well  given  by  Alford  :  "Every 
suffering  saint  of  God,  in  every 
age  and  position,  is  in  fact  fill- 
ing up,  in  his  place  and  degree, 
the  afflictions  of  Christ — not  a 
pang,  not  a  tear  is  in  vain." 


COLOSSIANS. 


1.  24 


in  my  flesh  for  his  body's 
sake,  which  is  the  church  ; 

25  whereof  I  was  made  a 
minister,  according  to  the 
'dispensation  of  God 
which  was  given  me  to 
you -ward,    to    fulfil    the 

20  word  of  God,  even  the 
mystery  which  hath  been 
hid  "from  all  ages  and 
generations:  but  now 
hath  it  been  manifested 

27  to  his  saints,  to  whom 
God  was  pleased  to  make 
known  what  is  the  riches 
of  the  glory  of  this  mys- 
tery among  the  Gentiles, 
which  is   Christ  in  you, 

28  the  hope  of  glory  :  whom 
we  proclaim,  admonish- 
ing every  man  and  teach- 
ing every  man  in  all  wis- 
dom, that  we  may  present 
every    man     perfect    in 

1  Or,  stewardship 

2  Gr.  from  the  ages  and  from  the  gen- 
erations. 


26.  The  mystery  which  hath 
been  hid ;  the  doctrine  of  free 
salvation  to  all,  through  faith  in 
Christ.  This  truth  is  often  des- 
ignated as  a  mystery ;  the  knowl- 
edge of  it  having  long  been 
withheld  from  mankind. 

27.  The  riches  of,  &c. — among 
the  Gentiles;  that  is,  the  ex- 
ceeding preciousness  and  value 
of  it  to  the  Gentiles,  who  were 
before  considered  beyond  the 
reach  of  salvation. 

CHAPTER  II. 
1.  How  greatly  I  strive ;  men- 
tal conflict,  deep  interest  and 
solicitude,  including,  perhaps, 
earnestness  of  prayer,  are  in- 
volved in  this  expression. 


Christ;   whereunto  I  la- 29 
bonr    also,    striving    ac- 
cording to  his  working, 
which    worketh    in     me 
'mightily. 

For  I  wonld  have  you  2 
know  how  greatly  I  strive 
for  you,  and  for  them  at 
Laodicea,  and  for  as  many 
as  have  not  seen  my  face 
in  the  flesh;    that   their2 
hearts  may  be  comforted, 
they  being  knit  together 
in  love,  and  unto  all  riches 
of  the  4full  assurance  of 
understanding,  that  they 
may  know  the  mystery  of 
God,    beven    Christ,     in3 
whom  are  all  the  treasures 
of  wisdom  and  knowledge 
hidden.     This  I  say,  that  4 
no  one  may  delude  you 
with     persuasiveness     of 
speech.     For    though    1 5 

3  Or,  in  power 

4  Or,  fulness 

5  Tbe  ancient  authorities  vary  much  Im 
the  text  of  this  passage. 


2.  Unto  all  riches  of  the  full 
assurance  of  understanding ;  to 
an  abundance  and  certainty  of 
Christian  knowledge.  —  The  mys- 
tery of  God;  the  reading  of  the 
Old  Version  was,  the  mystery  of 
God  and  of  the  Father  and  of 
Christ.  As  stated  in  the  margin 
the  ancient  authorities  vary 
much  in  the  text  of  this  verse, 
and  the  scholars  are  not  agreed 
respecting  the  true  reading. 
The  meaning,  however,  is  toler- 
ably clear;  this,  viz.:  that  Paul 
prays  for  the  Colosseana  and  the 
Laodiceans  that  they  may  know 
the  mystery  of  God's  nature,  as 
it  is  made  known  through  the 
revelation  of  the  Gospel  of  Je- 
sus Christ. 


—2.  12. 


COLOSSIANS. 


70? 


am  absent  in  the  flesh, 
yet  am  I  with  you  in  the 
spirit,  joying  and  behold- 
ing your  order,  and  the 
stedfastness  of  your  faith 
in  Christ. 

6  As  therefore  ye  received 
Christ  Jesus  the  Lord,  so 

7  walk  in  him,  rooted  and 
builded  up  in  him,  and 
stablished  4n  your  faith, 
even  as  ye  were  taught, 
abounding  a  in  thanks- 
giving. 

8  3Take  heed  lest  there 
shall  be  any  one  that 
maketh  spoil  of  you 
through  his  philosophy 
and  vain  deceit,  after  the 
tradition  of  men,  after  the 

1  Or,  by 

2  Some  ancient  authorities  insert  t/i  it. 


8.  That  maketh  spoil  of  you  ; 
the  Old  Version  was  ambiguous, 
Beware  lest  any  man  spoil  you. 
The  true  meaning  is  clearly  that 
of  the  Revised  Version.  The 
Colossians  are  warned  against 
those  who  would  despoil  them 
of  their  liberty  and  their  life  in 
Christ  Jesus.  —  The  rudiments  of 
the  world;  there  is  some  difficulty 
in  understanding  the  exact 
meaning  of  the  apostle  in  his 
use  of  this  phrase.  See  Gal.  4 : 
3.  His  meaning  seems  to  be, 
that  the  various  rules  and  regu- 
lations prescribed  by  the  custom 
of  the  world  or  the  ritual  of 
Judaism,  such  as  are  specially 
referred  to  in  verses  20,  22, 
belong  to  an  elementary  or  rudi- 
mentary condition,  and  thut 
when  men  come  into  the  large- 
ness of  the  liberty  of  the  Gospel, 
they  are  no  longer  to  live  under 
these  elementary  regulations, 
which  belong  to  the  childhood 
period  of  the  race, 


4  rudiments  of  the  world, 
and  not  after  Christ :  for  9 
in  him  dwelleth  all   the 
fulness  of   the   Godhead 
bodily,  and  in  him  ye  areio 
made    full,    who    is    the 
head   of  all  principality 
and  power:   in  whom  yell 
were    also    circumcised 
with  a  circumcision  not 
made  with  hands,  in  the 
putting  off  of  the  body  of 
the  flesh,  in  the  circum- 
cision of  Christ;   having  13 
been  buried  with  him  in 
baptism,  wherein  ye  were 
also     raised    with    him 
through    faith    in    the 
working    of    God,     who 
raised  him  from  the  dead. 

3  Or,  See  whether 

4  Or,  elements 

9.  Bodily  ;  really,  truly. 

11.  Circumcised.  The  error 
which  seems  to  have  given  Paul 
and  the  early  churches  the 
greatest  solicitude,  was  that  of 
maintaining  that  circumcision 
and  conformity  to  the  Mosaic 
law  were  necessary  for  the  Gen- 
tile converts.  Hence  the  fre- 
quent allusions  to  the  subject  of 
circumcision,  and  such  assur- 
ances as  this,  that  the  abandon- 
ment of  sin  through  spiritual 
union  with  Christ  was  all  the 
circumcision  that  was  required. 

12.  Buried  with  him  in  bap- 
tism ;  that  is,  by  baptism,  or 
rather  by  the  union  with  Christ, 
of  which  baptism  is  the  symbol, 
they  died  to  sin,  and  were,  as  it 
were,  buried  with  Christ,  thence- 
forth to  rise  to  a  new  spiritual 
life  in  him.  That  this  is  the 
meaning  is  shown  by  the  corre- 
sponding passage  in  Rom.  6:  3- 
15,  where  the  idea  is  more  fully 
and  distinctly  expressed. 


708 


COLOSSIANS. 


2.  13— 


13  And  you,  being  dead 
through  your  trespasses 
and  the  uncircumcision  of 
your  liesh,  you,  /  say, 
did  he  quicken  together 
with  him,  having  forgiven 
us    all    our     trespasses ; 

14 having  blotted  out  'the 
bond  written  in  ordi- 
nances that  was  against 
us,  which  was  contrary  to 
us:  and  he  hath  taken  it 
out  of  the  way,  nailing  it 

15 to  the  cross  ;  "having  put 
off  from  himself  the 
.principalities    and    the 

1  Or,  the  bond  that  was  against  us  by 
its  ordinances 

2  Or,  having  put  off  from  himself  his 
body,  he  made  a  show  of  the  principalities 
Ac. 

14.  The  bond  written  in  ordi- 
nances; the  written  law  of  ordi- 
nances, that  is,  the  Mosaic  law. 
The  meaning  is,  that  the  bur- 
densome requirements  of  that 
law  are  abolished,  and  all  its 
necessity  superseded  by  the 
death  of  Christ. 

15.  The  meaning  of  the  verse 
is,  that  God  achieved  a  victory 
and  triumph  over  the  powers 
and  influences  hostile  to  his 
kingdom,  in  the  death  of 
Christ. 

16.  Judge  you  in  meat,  &c.  ; 
condemn  you  on  account  of  any 
thing  relating  to  these  outward 
ceremonies. — A  Sabbath  day; 
there  were  various  Sabbath  ob- 
servances yearly,  monthly,  and 
weekly.  All  are  included  by 
Paul  here,  and  there  is  no  reason 
for  supposing  that  in  his  own 
mind  he  made  an  exemption  in 
favor  of  the  weekly  Sabbath. 
This,  like  the  other  festivals  of 
the  Jews,  was  a  means  to  the 
development  of  divine  life,  and 
men  are  to  be  judged  by  their 
life  and  character,  not  by  the 


powers,  he  made  a  show 
of  them  openly,  triumph- 
ing over  them  in  it. 

Let  no   man   therefore  16 
judge  you  in  meat,  or  in 
drink,  or  in  respect  of  a 
feast  day  or  a  new  moon 
or  a  sabbath  day  :  which  1 7 
are  a  shadow  of  the  things 
to  come  ;  but  the  body  is 
Christ's.    Let  no  man  rob  13 
you  of  your  prize  3by  a 
voluntary   humility    and 
worshipping  of  the  angels, 
'dwelling    in  the   things 
which     he    hath     6seen, 

3  Or,  of  his  oi07i  mere  will,  by  humility 
<&c. 

4  Or,  taking  his  stand  vpon 

5  Many  authorities,   some  ancient,  in- 
sert not. 


way  in  which  they  employ  in- 
struments for  the  development 
of  a  divine  life  and  character. 

17.  The  body  ;  the  reality. 

18.  Rob  you  of  your  prize  ;  the 
life  of  faith  in  God  through 
Christ,  and  of  liberty  from  all 
bondage  to  fear,  and  to  external 
rules  and  regulations,  is  the  prize 
to  which  Paul  bids  the  Colos- 
sians  to  hold  fast.  Comp.  Gal. 
5:  1. — A  voluntary  humility  and 
worshipping  of  angels.  It  is 
plain,  from  the  connection,  that 
these  clauses  refer  to  certain 
superstitious  ideas  and  practices 
prevailing  among  those  who  in- 
sisted so  strenuously  upon  the 
obligations  of  the  Mosaic  law. 
Precisely  what  the  nature  of 
these  ideas  were,  as  denoted  by 
this  language,  it  is  difficult  now 
to  ascertain. — Dwelling  in  things 
which  lie  hath  seen.  Observe  the 
change  effected  by  the  New  Ver- 
sion." What  Paul  rebukes  is  not 
the  spiritual  audacity  which 
dogmatises  about  things  which 
the  disciple  has  not  seen,  though 
that  elsewhere  he  condemns,  but 


-3.  4. 


COLOSSIANS. 


ro9 


vainly  puffed  up  by  his 
19 fleshly  mind,  and  not 
holding  fast  the  Head, 
from  whom  all  the  body, 
being  supplied  and  knit 
together  through  the 
joints  and  bands,  increas- 
eth  with  the  increase  of 
God. 

20  If  ye  died  with  Christ 
from  the  'rudiments  of 
the  world,  why,  as  though 
living  in  the  world,  do  ye 
subject    yourselves   to 

21  ordinances,    Handle   not, 
22 nor  taste,  nor  touch  (all 

which  things  are  to  perish 
with  the  using),  after  the 
precepts  and  doctrines  of 
23  men  %  Which  things  have 
indeed  a  show  of  wisdom 


1  Or,  dements 


2  Or,  honour 


that  spirit  of  sensuousness 
and  legalism  which  leads  him  to 
dwell  in,  and  rest  upon,  exter- 
nal ordinances  "which  he  hath 
seen,"  and  not  in  the  perpetual 
presence  of  an  invisible  Christ. 

19.  Holding  fast  the  Head  ;  ad- 
hering to  the  Head,  that  is,  to 
Christ. 

23.  [Paul's  meaning  in  this 
passage  is  much  more  clearly 
brought  out  by  the  New  Version 
than  by  the  Old  Version.  The 
subordination  of  the  flesh  to  the 
spirit  is  to  be  obtained  by  the 
development  of  a  spiritual  life 
through  faith  in  Christ,  not  by 
making  one's  self  subject  to 
ascetic  rules  and  regulations  such 
as  handle  not,  nor  taste,  nor 
touch,  which  have  a  certain  show 
of  wisdom,  and  an  appearance 
of  humility  and  of  self-restraint, 
but  are  not  of  any  permanent 
value  in  guarding  against  the 
indulgence   of    the    flesh.     For 


in  will- worship,  and  hu- 
mility, and  severity  to 
the  body ;  but  are  not  of 
any  a  value  against  the 
indulgence  of  the  flesh. 

If   then  ye  were  raised  3 
together  with  Christ,  seek 
the  things  that  are  above, 
where  Christ  is,  seated  on 
the  right  hand  of   God. 
Set    your  mind    on    the  2 
things  that  are  above,  not 
on   the   things    that    are 
upon  the  earth.     For  ye  3 
died,  and  your  life  is  hid 
with     Christ    in     God. 
When  Christ,  who  is  3our4 
life,  shall  be  manifested, 
then   shall  ye  also   with 
him     be     manifested    in 
glory. 

3  Many  ancient  authorities  read  your. 


the  fleshly  appetites  are  not  to 
be  subdued  by  leaving  them  in 
the  nature  unchanged,  though 
restrained  and  checked,  but  by 
such  a  radical  change  of  the 
nature  as  makes  the  whole  soul 
Christlike,  through  the  suprem- 
acy of  the  divine  nature  im- 
planted in,  and  kept  alive,  by 
the  indwelling  of  Christ. — 
L.  A.] 

CHAPTER  III. 
1.    With  Christ;  2:12. 

3.  He  died;  that  is,  your 
former  life  of  worldliness  and 
sin  was  ended  by  your  union 
with  Christ. 

4.  The  meaning  is  not,  as  in 
the  Old  Version,  simply  that  we 
shall  appear  with  Christ,  but 
when  in  the  future  the  glory  of  ^ 
his  character  and  his  life  is  made 
manifest,  which  is  now  hidden 
from  the  world,  the  glory  of  all 
Christ-like  lives  and  characters 
will  also  be  made  manifest. 


710 


COLOSSTANS. 


3.5- 


5  1  Mortify  therefore  your 
members  which  are  upon 
the  earth ;  fornication, 
uncleanness,  passion,  evil 
desire,  and  covetousness, 

6  the  which  is  idolatry  ;  for 
which  things1  sake  cometh 
the  wrath  of  God  aux)on 
the  sons  of  disobedience  ; 

73in  the  which  ye  also 
walked  aforetime,  when 
ye  lived  in  these  things. 

8  But  now  put  ye  also  away 
all  these  ;  anger,  wrath, 
malice,  railing,  shameful 
speaking     out     of     your 

9 month:  lie  not  one  to 
another ;  seeing  that  ye 
have  put  off  the  old  man 

10  with  his  doings,  and  have 
put  on  the  new  man, 
which  is  being  renewed 
unto  knowledge  after  the 
image  of  him  that  created 

11  him  :  where  there  cannot 
be  Greek  and  Jew,  circum- 
cision and  uncircum- 
cision,  barbarian,  Scyth- 
ian, bondman,  freeman : 
but  Christ  is  all,  and  in 
all. 

12  Pat  on  therefore,  as 
God's  elect,  holy  and  be- 

1  Gr.  Make,  dead. 

2  Some   ancient  authorities  omit  U]K>n 
the  so/is  of  disobedience.    See  Eph.  v.  0. 

3  Or,  amongst  whom 


5.  Mortify  there/are  your  mem- 
lers;  put  them  to  death;  crucify 
them.  What  Paul  means  by 
members  is  indicated  by  the 
following  clause,  viz.,  the  evil 
propensities  and  passions. 

9.  The  old  man;  the  un- 
renewed or  unrefjenerate  man. 


loved,  a  heart  of  com- 
passion, kindness,  humil- 
ity, meekness,  longsuffer- 
i  n  g  ;  forbearing  o  n  e  13 
another,  and  forgiving 
each  other,  if  any  man 
have  a  complaint  against 
any  ;  even  as  4  the  Lord 
forgave  you,  so  also  do 
ye :  and  above  all  these  14 
things  put  on  love,  which 
is  the  bond  of  perfect- 
ness.  And  let  the  peace  15 
of  Christ  5rule  in  your 
hearts,  to  the  which  also 
ye  were  called  in  one 
body  ;  and  be  ye  thank- 
ful. Let  the  word  oflG 
"Christ  dwell  in  you 
richly  in  all  wisdom ; 
teaching  and  admonish- 
ing 7  one  another  with 
psalms  and  hymns  and 
spiritual  songs,  singing 
with  grace  in  your  hearts 
unto  God.  And  whatso- 17 
ever  ye  do,  in  word  or  in 
deed,  do  all  in  the  name 
of  the  Lord  Jesus,  giving 
thanks  to  God  the  Father 
through  him. 

Wives,  be  in  subjection  13 
to  your  husbands,  as  is 

4  Many  ancient  authorities  read  Christ. 

5  Gr.  arbitrate. 

6  Some  ancient   authorities    read    th4 
Lord:  others,  God. 

7  Or,  yourselves 


12.  A  Iieart  of  compasswn ;  a 
freer  and  more  liberal  transla- 
tion of  the  original  than  that  of 
the  Old  Version,  —  "bowels  of 
mercy." 

16.  The  word  of  Christ ;  the 
doctrine  of  Christ. 


-4.  6. 


COLOSSIANS. 


711 


19  fitting  in  the  Lord.  Hus- 
bands, love  your  wives, 
and  be  not  bitter  against 

20  them.  Children,  obey 
your  parents  in  all  things, 
for  this  is  well-pleasing 

21  in  the  Lord.  Fathers, 
provoke  not  your  chil- 
dren,   that   they  be    not 

22  discouraged.  'Servants, 
obey  in  all  things  them 
that  are  your  a  masters 
according  to  the  flesh ; 
not  with  eyeservice,  as 
men-pleasers,  but  in  sin- 
gleness of  heart,  fearing 

23  the  Lord  ;  whatsoever  ye 
do,  work  3  heartily,  as 
unto   the  Lord,  and  not 

24 unto  men;  knowing  that 
from  the  Lord  ye  shall 
receive  the  recompense  of 
the  inheritance  :  ye  serve 

25  the  Lord  Christ.  For  he 
that  doeth  wrong  shall 
*  receive  again  for  the 
wrong  that  he  hath  done  : 

1  Gr.  Bondservants. 

2  Gr.  lords. 

3  Gr.  from  the  soul. 


21.  Provoke  not  your  children, 
&c. ;  that  is,  in  all  things  deal 
with  them  gently  and  tenderly. 

22.  Eye-service;  pretended 
fidelity. — Singleness;  honesty 
and  faithfulness. 

23.  As  unto  the  Lord  ;  that  is, 
feeling  a  direct  responsibility  to 
him. 

CHAPTER  IV. 
1.  This  direction,  and  that  con- 
tained in  Eph.  6 :  9,  prescribed 
very  distinctly  the  duty  of 
masters  to  slaves.  The  one  for- 
bids that  they  should  employ 
any  violence,  even  that  of 
words,  in  exacting  service:  and 
the  other  enjoins  the  making  of 
an  equitable  return  to  them  for 


and  there  is  no  respect  of 
persons. 

2  Masters,    render  unto  4 
your 3  servants  that  which 
is  just  and  "equal,  know- 
ing  that  ye  also  have  a 
Master  in  heaven. 

Continue  stedfastly  in 2 
prayer,  watching  therein 
with        thanksgiving  ; 
withal    praying     for    us  3 
also,  that  God  may  open 
unto   us  a   door  for  the 
word,  to  speak  the  mys- 
tery of  Christ,  for  which 
I  am  also  in  bonds  ;  that  4 
I  may  make  it  manifest, 
as    I    ought     to    speak. 
Walk  in  wisdom  towards 
them  that    are   without, 
6  redeeming  the  time.  Let  6 
your    speech    be   always 
with  -grace,  seasoned  with 
salt,  that   ye  may  know 
how  ye  ought  to  answer 
each  one. 

All    my    affairs    shall  1 

4  Gr.  receive  again  the  wrong. 

5  Gr.  equality. 

6  Gr.  buying  up  the  opportunity. 


their  labors.  The  Christian 
master,  therefore,  who  will  not 
coerce  his  servants,  nor  even 
threaten  coercion,  who  pays  them 
what  is  justly  their  due,  and 
treats  them  kindly,  remember- 
ing that  he  has  himself  a 
Master  in  heaven,  fulfils  the 
duties  of  this  relation  as  enjoined 
upon  him  in  the  word  of  God. 

3.  The  mystery  of  Christ ;  the 
truth  long  hidden,  but  now 
revealed,  that  Jesus  Christ  was 
the  spiritual  Redeemer  of  man- 
kind. 

5.  Them  that  are  without  ;  un- 
believers. 

6.  Salt;  the  salt  of  piety. 

7.  Tychicus;    the    bearer     of 


m 


COLOSSIANS. 


?— 


Tychicus  make  known 
unto  you,  the  beloved 
brother  and  faithful  min- 
ister   and   fellow-servant 

8  in  the  Lord  :  whom  I  have 
sent  unto  you  for  this 
very  purpose,  that  ye 
may  know  our  estate,  and 
that  he  may  comfort  your 

9  hearts ;  together  with 
Onesimus,  the  faithful 
and  beloved  brother,  who 
is  one  of  you.  They 
shall  make  known  unto 
you  all  things  that  are 
done  here. 

10  Aristarchus  my  fellow- 
prisoner  saluteth  you, 
and  Mark,  the  cousin  of 
Barnabas  (touching  whom 
y  e  received  command- 
ments ;  if  he  come  unto 

11  you,    receive    him),   and 

1  Gr.  bondservant. 


this  letter,  and  also  of  the  one 
written  at  the  same  time  to  the 
Ephesians.     (Eph.  6:21.) 

8.  That  ye  may  hiow  our 
estate;  some  manuscripts  give 
this  reading,  others  give  that  of 
the  Old  Version,  that  he  may 
know  your  estate.  The  reading 
of  the  New  Version  seems  in- 
herently more  probable. 

9.  Onesimus.  This  Onesimus 
was  the  servant  of  Philemon, 
who  returned  with  Tychicus  to 
his  master  at  Colossae,  with  the 
letter  known  as  the  Epistle  to 
Philemon. 

10.  Aristarchus.  In  Acts 
19:29,  and  20:4,  Aristarchus  is 
mentioned  as  Paul's  companion 
and  fellow-sufferer.  He  accom- 
panied Paul  to  Rome,  as  is 
stated  Acts  27 :  2.  —Marie  ;  Mark- 
John,  in  regard  to   whom   Paul 


Jesus,  which  is  called 
Justus,  who  are  of  the 
circumcision :  these  only 
are  my  fellow-workers 
unto  the  kingdom  of  God, 
men  that  have  been  a 
comfort  unto  me.  Epa-12 
phras,  who  is  one  of  you, 
a  '  servant  of  Christ  Je- 
sus, saluteth  you,  always 
striving  for  you  in  his 
prayers,  that  ye  may 
stand  perfect  and  fully 
assured  in  all  the  will  of 
God.  For  I  bear  him  wit- 13 
ness,  that  he  hath  much 
labour  for  you,  and  for 
them  in  Laodicea,  and  for 
them  in  Hierapolis. 
Luke,  the  beloved  physi- 14 
cian,  and  Demas  salute 
you.  Salute  the  breth-15 
ren  that  are  in  Laodicea, 


and  Barnabas  disagreed,  as 
related  Acts  15:  37-39.  Paul 
had  become  afterwards  recon- 
ciled to  him,  and  had  sent  for 
him  to  come  to  Rome.  (2  Tim. 
4:11.) 

11.  Jesus.  This  was  not  an 
uncommon  name  among  the 
Jews.  It  was  the  Greek  form  of 
the  word  Joshua.  (Heb.  4:8.) 
Justus  is  a  Latin  form,  being  the 
name,  probably,  which  he 
received  among  the  ^  Romans. — 
Of  the  circumcision  ;  of  the  Jew- 
ish nation. — These  only  are,  &c. ; 
that  is,  from  among  the  Jews. 

13.  Labour  for  you;  affection- 
ate interest  in  you. — Hierapolis  ; 
a  city  near  Laodicea  and  Colos- 
sae. 

14.  LtiJce ;  probably  the  samev 
Luke  who  wrote  the  Gospel 
which  bears  his  name,   and  the 


-4.  18. 


COLOSSXANS. 


713 


and  'Nymphas,  and  the 
church  that  is  in  "their 
16  house.  And  when  8  this 
epistle  hath  been  read 
among  you,  cause  that  it 
be  read  also  in  the  church 
of  the  Laodiceans ;  and 
that  ye  also  read  the 
epistle    from     Laodicea. 

1  The  Greek  may  represent  Nympha. 


book  of  the  Acts.  He  went 
with  the  apostle  to  Rome,  as  ap- 
pears from  his  account  of  the 
voyage,  in  which  he  uses 
language  which  includes  him- 
self as  one  of  the  company. 
(Acts  21:1,  2.) 

16.  The  epistle  from  Laodicea. 
We  have  no  other  information, 
in  respect  to  this  Epistle,  than 
what  is  implied  in  this  allusion. 

18.   The  salutation  of  me  Paul 


And  say  to  Archippus,  17 
Take  heed  to  the   minis- 
try which  thou  hast  re- 
ceived in   the  Lord,  that 
thou  fulfil  it. 

The   salutation   of    me  18 
Paul  with  mine  own  hand. 
Remember     my    bonds. 
Grace  be  with  you. 

2  Some  ancient  authorities  read  her. 

3  Gr.  the. 


with  mine  own  hand;  the  Epis- 
tle itself  having  been  written 
by  a  person  employed  as  an 
amanuensis. 

The  Old  Version  contained  a 
subscription  as  follows :  "  Writ- 
ten from  Rome  to  the  Colossians, 
by  Tychicus  and  Onesimus."  All 
the  subscriptions  are  omitted 
from  the  New  Yersion,  as  being 
no  part  of  the  New  Testament, 
and  without  real  authority. 


THE  FIRST   EPISTLE  TO  THE 


THESSALONIANS. 


Tiie  First,  and,  probably,  the  Second  Epistle  to  the  church  at 
Thessalonica,  were  written  some  time  before  those  which  precede 
them  as  they  stand  arranged  in  the  sacred  volume.  Thessalonica 
was  a  city  of  Macedonia,  on  the  north-western  shore  of  the 
Egean  Sea.  The  circumstances  under  which  the  gospel  was 
first  preached  there  are  recorded  in  Acts  17:  1-10.  When  Paul 
had  been  driven  away  from  Thessalonica,  as  there  stated,  and 
afterwards  from  Bcrca,  he  proceeded  to  Athens,  expecting  that 
Timothy  would  join  him  there,  (v.  15.)  No  mention  is  made, 
however,  in  the  Acts,  of  Timothy's  rejoining  Paul,  until  he  had 
gone  on  to  Corinth.  (18:1,5.)  The  allusion  to  Timothy's  re- 
turn, in  this  Epistle,  (3:  G,)  is  supposed  to  refer  to  this  occasion 
of  his  arrival  at  Corinth  ;  and  it  has  accordingly  been  generally 
supposed  that  it  was  at  the  latter  named  city  that  this  Epistle 
was  written, — the  statement  in  the  subscription,  at  the  end  of 
the  Epistle,  that  it  wras  written  from  Athens,  being  thought 
erroneous.  It  would  appear,  however,  from  3:1,  2,  that  Timo- 
thy must  have  joined  Paul  first  at  Athens,  according  to  the 
directions  given  him  in  Acts  17:  15,  and  that  he  was  seut  again 
to  Thessalonica  from  that  place,  for  the  purposes  mentioned  in 
1  Thess.  3:  2.  Then,  on  his  return  from  this  mission,  he 
joined  the  apostle  at  Corinth,  and  soon  afterwards  this  Epistle 
was  written. 


Paul,  and  Silvanus, 
and  Timothy,  unto  the 
church  of  the  Thessa- 
lonians  in  God  the  Father 


.  CHAPTER   I. 

1.  Silvanus;  Silas.  lie  was 
with  Timothy,  the  companion  of 
Paul,  in  preaching  the  gospel  at 
Thessalonica,     and     had     since 

[714] 


and     the    Lord    Jesus 
Christ :  Grace  to  you  and 
peace. 
We  give  thanks  to  God  s 


joined  him  at  Corinth.  (Acta 
17:  14.  18:  5.)  The  Old  Ver- 
sion adds  the  words,  from  Ood 
our  Father  and  the  Lord  Jesus 
Christ.    They  are  lacking  in  the 


-2.2. 


I.  THESSALOKIAKS. 


715 


always     for     you     all, 
making  mention  of  you 

3  in  our  prayers  ;  remem- 
bering without  ceasing 
your  work  of  faith  and 
labour  of  love  and  pa- 
tience of  hope  in  our 
Lord  Jesus  Christ,  before 
oar    God    and    Father; 

4  knowing,  brethren  be- 
loved of  God,  your  elec- 

5  tion,  '  how  that  our  gos- 
pel came  not  untc  you  in 
word  only,  but  also  in 
power,  and  in  the  2  Holy 
Ghost,  and  in  much 
s  assurance  ;  even  as  ye 
know  what  manner  of 
men  we  shewed  ourselves 
toward  you  for  your  sake. 

c  And  ye  became  imitators 
of  us,  and  of  the  Lord, 
having  received  the  word 
in  much  affliction,  with 
joy  of  the  2  Holy  Ghost ; 

7  so  that  ye  became  an  en- 
sample  to  all  that  believe 

1  Or,  because  our  gospel  &c. 


best  manuscripts.  The  First 
Epistle  to  the  Thessalonians  is 
believed  to  have  been  the  first 
extant  Epistle  which  Paul  wrote, 
and  the  formula  of  salutation 
was  changed  in  his  later  epistles, 
and  the  words  contained  in  the 
Old  Version  were  probably 
added  by  copyists  to  conform 
the  salutation  here  to  that  of  the 
apostle  in  other  epistles. 

4.  Knowing  —  your  election  ; 
having  abundant  evidence  of  it 
by  the  proofs  mentioned  above. 

5.  In  power  ;  with  great  effect. 
— In  much  assurance ;  with  con- 
vincing evidence. 

0.  In  much  affliction,  loith  joy, 
&c. ;    that    is,    having  joyfully 


in  Macedonia  and  in 
Achaia.  For  from  you  8 
hath  sounded  forth  the 
word  of  the  Lord,  not 
only  in  Macedonia  and 
Achaia,  but  in  every 
place  your  faith  to  God- 
ward  is  gone  forth  ;  so 
that  we  need  not  to  speak 
any  thing.  For  they  9 
themselves  report  con- 
cerning us  what  manner 
of  entering  in  we  had 
unto  you  ;  and  how  ye 
turned  unto  God  from 
idols,  to  serve  a  living 
and  true  God,  and  to  wait  10 
for  his  Son  from  heaven, 
whom  he  raised  from  the 
dead,  even  Jesus,  which 
delivereth  us  from  the 
wrath  to  come. 

For   yourselves,  breth-  2 
ren,    know   our   entering 
in  unto  you,  that  it  hath 
not  been  found  vain  :  but  2 
having    suffered    before, 

2  Or,  Holy  Spirit 

3  Or,  fulness 


received  the  word,  though  in 
circumstances  of  great  trial  and 
affliction.  For  the  nature  of 
these  circumstauces,  see  Acts 
17:    5-10. 

9.  What  manner  of  entering  in 
we  had,  &c. ;  that  is,  what  was 
the  effect  of  our  labors.  The 
meaning  is,  that  although  Paul 
had  been  violently  driven  away 
from  Thessalonica,  so  that  he 
had  no  opportunity  personally 
to  witness  the  fruits  of  his 
labor,  still  the  successful  results 
winch  followed,  had  been  fully 
made  known  to  him  by  general 
report. 

CHAPTER  IT. 

2.  At  Philippi.     The  circum- 


ft  6 


I.  TIIESSALONIANS. 


2.2.— 


and  been  shamefully  en- 
treated, as  ye  know,  at 
Philippi,  we  waxed  bold 
in  our  God  to  speak  unto 
you  the  gospel  of  God  in 

3  much  conflict.  For  Our 
exhortation  is  not  of 
error,  nor  of  uncleanness, 

4  nor  in  guile  :  but  even  as 
we  have  been  approved 
of  God  to  be  intrusted 
with  the  gospel,  so  we 
speak  ;  not  as  pleasing 
men,     but     God     which 

5  proveth  our  hearts.  For 
neither  at  any  time  were 
we  found  using  words  of 
flattery,  as  ye  know,  nor 
a  cloke  of  covetousness, 

6  God  is  witness  ;  nor  seek- 
ing glory  of  men,  neither 
from  you,  nor  from 
others,  when  we  might 
have  '  been  burdensome, 
as     apostles     of     Christ. 

7  But  we  were  2  gentle  in 
the  midst  of  you,  as  when 
a   nurse    cherisheth    her 

1  Or,  claimed  Jionour 


stances  here  referred  to  are  re- 
lated in  Acts  16:  12-40.— Con- 
flict; referring  to  the  difficulties 
and  dangers  with  which  they 
had  to  contend. 

3.  Uncleanness ;  impurity  of 
motive  and  design. 

4.  So  we  speak;  that  is,  in 
accordance  with  the  source  of 
the  commission, — namely,  one 
received  from  God. 

6.  We  might  have  been  burden- 
some ;  we  might  have  expected 
of  you  supplies  for  our  wants. 

7.  Gertie;  benevolent  and 
kind.  The  meaning  is,  that 
their  labors  were    freely  given, 


own  children  :  even  so,  8 
being  affectionately  de- 
sirous of  you,  we  were 
well  pleased  to  impart 
unto  you,  not  the  gos- 
pel of  God  only,  but 
also  our  own  souls,  be- 
cause ye  were  become 
very  dear  to  us.  For  ye  9 
remember,  brethren,  our 
labour  and  travail ;  work- 
ing night  and  day,  that 
we  might  not  burden  any 
of  you,  we  preached  unto 
you  the  gospel  of  God. 
Ye  are  witnesses,  andio 
God  also,  how  holily  and 
righteously  and  unblame- 
ably  we  behaved  our- 
selves toward  you  that 
believe  :  as  ye  know  howii 
we  dealt  with  each  one  of 
you,  as  a  father  with  his 
own  children,  exhorting 
you,  and  encouraging 
you,  and  testifying,  to  12 
the  end  that  ye  should 
walk  worthily    of    God, 

2  Most  of  the  ancient  authorities  read 


prompted,  like  the  care  and  at- 
tention bestowed  upon  infancy, 
by  feelings  of  disinterested 
affection,  and  not  by  hope  of 
reward. 

9.  Worhing  night  and  day,  &c. 
It  would  seem  from  this  passage 
that  Paul  labored  with  his  hands 
to  provide  the  means  of  support 
in  Thessalonica,  as  he  did  in 
Corinth.     (Acts  18:  3.) 

11,  12.  The  apostle  recalls  his 
general  dealing  as  that  of  a  father 
with  children,  and  then  specifies 
as  particulars,  his  exhortation, 
encouragement  and  testimony  or 
instruction. 


3.4. 


I.  THESSALONIANS. 


ttt 


who  '  calleth  you  into  Ms 
own  kingdom  and  glory. 

13  And  for  this  cause  we 
also  thank  God  without 
ceasing,  that,  when  ye  re- 
ceived from  us  3  the  word 
of  the  message,  even  the 
word' of  God,  ye  accepted 
it  not  as  the  word  of  men, 
but,  as  it  is  in  truth,  the 
word  of  God,  which  also 
worketh  in   you  that  be- 

Ulieve.  For  ye,  brethren, 
became  imitators  of  the 
churches  of  God  which 
are  in  Judaea  in  Christ 
Jesus :  for  ye  also  suffered 
the  same  things  of  your 
countrymen,  even  as 
they   did   of    the   Jews ; 

15  who  both  killed 
the  Lord  Jesus  and  the 
prophets,  and  drave  out 
us,  and  please  not  God, 
and  are   contrary   to  all 

16 men;  forbidding  us  to 
speak  to  the  Gentiles  that 
they  may  be  saved ;  to 
fill  up  their  sins  alway : 
but  the  wrath  is  come 
upon  them  to  the  utter- 
most. 

17     But  we,   brethren,   be- 

1  Some  ancient  authorities  read  called. 

2  Gr.  the  word  of  hearing. 

3  Gr.  a  season  of  an  hour. 


ing  bereaved  of  you  for 

3  a  short  season,  in  pres- 
ence, not  in  heart,  endeav- 
oured the  more  exceed- 
ingly to  see  your  face 
with  great  desire  :  be-  is 
cause  we  would  fain  have- 
come  unto  you,  I  Paul 
once  and  again  ;  and  Sa- 
tan hindered  us.  For  19 
what  is  our  hope,  or  joy, 
or  crown  of  glorying? 
Are  not  even  ye,  before 
our    Lord    Jesus   at    his 

4  coming  ?     For  ye  are  our  20 
glory  and  our  joy. 

Wherefore     when    we  3 
could  no  longer  forbear, 
we  thought  it  good  to  be 
left    behind    at    Athens 
alone  ;  and  sent  Timothy,  2 
our  brother  and   'God's 
minister  in  the  gospel  of 
Christ,  to  establish  you, 
and  to  comfort   you  con- 
cerning your  faith;  that 3 
no    man  be     moved    by 
these  afflictions  ;  for  your- 
selves   know   that    here- 
unto we  are   appointed. 
For  verily,  when  we  were  4 
with   you,  we  told  you, 
'beforehand  that  we  are 


4  Gr.  presence. 

5  Some  ancient  authorities  rendfellow- 
worker  with  God.  6  Or,  plainly 


15.  Contrary  to  all  men  ;  con- 
tending against  what  would  be 
for  the  welfare  and  happiness  of 
all  men. 

16.  The  wrath  is  come  upon 
them ;  they  are  utterly  aban- 
doned to  sin,  and  their  destruc- 
tion is  impending  and  sure. 

18.  Satan;  referring  to  the 
opposition  and  threatening  of 
his  enemies,  instigated  by  Satan. 


CHAPTER  III. 

1.  To  oe  left  behind  at  Athens. 
It  would  seem  from  this  and 
the  following  verses,  that  Tim- 
othy came  to  Paul  at  Athens, 
as  Paul  had  directed,  (Acts  17: 
15,)  and  that  Paul  sent  him  back 
from  that  city  to  Thessalonica 
for  the  purposes  mentioned  in 
v.  2  of  this  chapter.  His  re- 
turning to  Paul  again,  as  men- 


718 


I.  TIIESSALONIANS. 


3.  4 


to  suffer  affliction  ;  even 
as  it  came  to  pass,  and  ye 

5  know.  For  this  cause  I 
also,  when  I  could  no 
longer  forbear,  sent  that 
I  might  know  your  faith, 
lest  by  any  means  the 
tempter  had  tempted  you, 
and  our  labour  should  be 

c in  vain.  But  when  Tim- 
othy came  even  now  unto 
us  from  you,  and  brought 
us  glad  tidings  of  your 
faith  and  love,  and  that 
ye  have  good  remem- 
brance of  us  always, 
longing  to  see  us,  even  as 

7  we  also  to  see  you  ;  for 
this  cause,  brethren,  we 
were  comforted  over  you 
in  all  our  distress  and 
affliction    through     your 

8  faith  ;  for  now  we  live,  if 
ye  stand  fast  in  the  Lord. 

0  For  what  thanksgiving 
can  we  render  again  unto 
God  for  you,  for  all  the 
joy  wherewith  we  joy  for 
your    sakes    before     our 

10  God;  night  and  day 
praying  exceedingly  that 
we  may  see  your  face,  and 
may  perfect  that  which  is 
lacking  in  your  faith  ? 

11  Now  may  our  God  and 

1  Or.  presence. 

2  Many  ancient  authorities  add  Amen . 


tioned  in  v.  6,  was  probably  at 
Corinth,  as  stated  Acts  18:5. 

5.  /  sent;  referring  to  the 
mission  of  Timothy  alluded  to 
above. 

10.  Night  and  day;  very  fre 
quently  and  earnestly. 

11.  Direct  <>nr  way  >n't>>  y<n>  : 
open  tin-  way  for  us  to  \  i-it    you 


Father  himself,  and  our 
Lord  Jesus,  direct  our 
way  unto  you:  and  the  12 
Lord  make  you  to  in- 
crease and  abound  in  love 
one  toward  another,  and 
toward  all  men,  even  as 
we  also  do  toward  you  ; 
to  the  end  he  may  stab- 13 
lish  your  hearts  unblame- 
able  in  holiness  before 
our  God  and  Father,  at 
the  J  coming  of  our  Lord 
Jesus  with  all  his  saints.2 

Finally  then,  brethren,  4 
we  beseech    and    exhort 
you   in   the  Lord  Jesus, 
that,  as  ye  received  of  us 
how  ye  ought  to  walk  and 
to  please  God,  even  as  ye 
do  walk, — that  ye  abound 
more  and  more.     For  ye  2 
know    what  'charge    we 
gave    you    through    the 
Lord  Jesus.     For  this  is  3 
the  will  of  God,  even  your 
sanctih'cation,    that  ye 
abstain  from  fornication  ; 
that  each  one  of  you  know  4 
how  to  possess  himself  of 
his  own  vessel  in  sanctih'- 
cation  and  honour,  not  in  5 
the  passion  of  lust,  even 
as    the    Gentiles    which 
know  not  God  ;   that  no  6 

3  Gr.  charges. 


at  such  a  time  as  shall  be  in  ac- 
cordance with  the  divine  will. 

CHAPTER  IV. 
1.    Ahound    more    and   more; 
that  is.  follow  the  directions  and 
exhortations  which  they  had  re- 
ceived more  ami  more  fully. 
I.   His  own  vessel:  his  body. 


15. 


I.  TIIESSALONIANS. 


719 


man  '  transgress,  and 
wrong  his  brother  in  the 
matter :  because  the  Lord 
is  an  avenger  in  all  these 
things,  as  also  we  fore- 
warned you  and  testified. 

7  For  God  called  us  not  for 
uncleanness,  but  in  sanc- 

8  tification.  Therefore  he 
that  rejecteth,  rejecteth 
not  man,  but  God,  who 
giveth  his  Holy  Spirit 
unto  you. 

9  But  concerning  love  of 
the  brethren  ye  have  no 
need  that  one  write  unto 
you :  for  ye  yourselves 
are  taught  of  God  to  love 

10 one  another;  for  indeed 
ye  do  it  toward  all  the 
brethren  which  are  in  all 
Macedonia.  But  we 
exhort     you,     brethren, 

1  Or,  overreach 

2  Or,  told  you  plainly 


7.  Not  for  uncleanness  ;  to  sin 
or  moral  impurity  of  any  kind. 

8.  He  that  rejecteth ;  that  is, 
the  preaching  and  instructions 
of  Paul.  —  Giveth  his  Holy  Spirit 
unto  you;  as  proofs  that  our 
commission  is  from  him. 

12.  Honestly ;  reputably.  — 
Them  that  are  icithout ;  unbe- 
lievers. 

13.  Them  that  fall  asleep ; 
which  are  dead, — referring,  per- 
haps, to  some  who  had  lost  their 
lives  in  the  persecutions. — Even 
as  the  rest ;  not  merely,  as  in  the 
Old  Version,  as  others.  The 
rest  here  signifies  the  whole  un- 
instructed  pagan  world,  and  in 
point  of  fact  there  is  not  found, 
either  in  the  literature  of  pagan- 
ism, or  in  the  inscriptions  on 
pagan  tombs,  any  indication 
that  they  borrowed  hope  in  time 


that  ye  abound  more  and 
more  ;  and  that  ye 3  study  11 
to  be  quiet,  and  to  do 
your  own  business,  and 
to  work  with  your  hands, 
even  as  we  charged  you  ; 
that  ye  may  walk  12 
honestly  toward  them 
that  are  without,  and 
may  have  need  of  nothing. 

But  we  would  not  have  13 
you    ignorant,    brethren, 
concerning  them  that  fall 
asleep ;    that  ye   sorrow 
not,    even    as    the    rest, 
which     have     no    hope. 
For    if    we  believe    that  14 
Jesus  died  and  rose  again, 
even   so   them  also   that 
are  fallen  asleep  *  in  Jesus 
will  God  bring  with  him. 
For  this  we  say  unto  you  15 
by  the  word  of  the  Lord, 

3  Gr.  be  ambitious. 

4  Gr.  through.    Or,  will  God  through 
Jesus 


of  affliction  from  death.  Their 
sorrow  was  cheered  sometimes 
by  sacred  memories  of  the  past, 
but  not  by  hope  of  a  glorious 
immortal  future. 

14.  That  are  fallen  asleep  in 
Jesus ;  not,  as  in  the  Old  Ver- 
sion, which  sleep  in  Jesus.  The 
passage  gives  no  warrant  for  the 
doctrine,  which  has  sometimes 
been  held,  that  death  is  a  long 
sleep,  which  intervenes  between 
the  dying  and  the  hour  of  a 
general  resurrection. 

15.  We  that  are  alive;  those 
who  shall  be  alive  at  the  coming 
of  Christ.  —  That  are  left;  i.  e., 
that  are  left  by  death  to  remain 
until  the  coming  of  the  Lord. — 
Shall  in  no  icise  precede  ;  the  Old 
Version  said,  shall  not  prevent^ 
using  that  word  in  its  now  ob- 
solete sense  of  going  before. 


720 


I.  TIIKSSALONIANS. 


4.  15— 


that  we  that  are  alive, 
that  are  left  unto  the 
'coming  of  the  Lord,  shall 
in  no  wise  precede  them 
that    are    fallen    asleep. 

16  For  the  Lord  himself 
shall  descend  from 
heaven,  with  a  shout, 
with  the  voice  of  the 
archangel,  and  with  the 
trump  of  God:  and  the 
dead  in  Christ  shall  rise 

17  first :  then  we  that  are 
alive,  that  are  left,  shall 
together  with  them  be 
caught  up  in  the  clouds, 
to  meet  the  Lord  in  the 
air :  and  so  shall  we  ever 

18  be  with  the  Lord.  Where- 
fore 2  comfort  one  another 
with  these  words. 

5  But  concerning  the 
times  and  the  seasons, 
brethren,  ye  have  no  need 
that    aught    be    written 

2  unto  you.   For  yourselves 

1  Gr.  presence. 

2  Or,  exhoit 


17.  In  the  clouds;  in  heaven. 
From  the  form  of  the  expression 
used  repeatedly  in  this  passage, 
"  We  which  are  alive  and  re- 
main," and  from  phraseology 
analogous  to  it,  occurring  in 
other  places,  it  has  been  sup- 
posed by  some  that  the  time  of 
Christ's  final  coming  was  one  of 
the  things  not  revealed  even  to 
the  apostles,  and  that  they 
shared  with  the  church  at  large 
in  the  expectation  that  that 
event  was  to  take  place  in  their 
own  day.  Such  an  interpreta- 
tion of  his  language,  however, 
as  this  supposition  implies, 
seems  to  be  distinctly  disavowed 
by    the    apostle   in  'his    Second 


know  perfectly  that   the 
day  of  the  Lord  so  cometh 
as  a  thief  in  the  night. 
When  they  are   saying,  3 
Peace    and*  safety,    then 
sudden        destruction 
cometh    upon    them,    as 
travail    upon    a    woman 
with     child ;     and     they 
shall  in  no  wise  escape. 
But  ye,  brethren,  are  not  4 
in  darkness,  that  that  day 
should  overtake  you  3as 
a  thief :    for   ye   are   all  5 
sons  of  light,  and  sons  of 
the  day :   we   are  not  of 
the   night,   nor  of  dark- 
ness;   so  then  let  us  note 
sleep,  as  do  the  rest,  but 
let  us  watch  and  be  sober. 
For  they  that  sleep  sleep  7 
in   the  night  ;   and   they 
that     be     drunken     are 
drunken    in    the    night. 
But  let  us,  since  we  are  8 
of    the    day,    be    sober, 

3  Some   ancient   authorities   read    as 
thieves. 


Epistle  to  this  church.   (2  Thess. 
2:2.) 

CHAPTER  V. 
\.    The  times  and  the  seasons ; 
relating  to   the   final  coming  of 
Christ. 

2.  As  a  thief  in  the  night; 
suddenly  and  unexpectedly. 

3.  When  they  are  saying  ;  this 
is  one  of  the  cases  where  a  more 
accurate  rendering  of  the  Greek 
term  makes  much  more  clear  the 
apostle's  meaning.  At  the  very 
time  when  men  are  saying  to 
one  another,  Peace  and  safety, 
sudden  destruction  will  come. 
Comp.  Matt.  24:  37-42. 

6.  The  rest ;  the  unconverted 
world.     See  ch.  4: 13  note. 


~5.  24. 


I.  TIIESSALONIANS. 


721 


putting  on  the  breastplate 
of  faith  and  love  :  and  for 
a  helmet,  the  hope  of 
9  salvation.  For  God  ap- 
pointed us  not  tinto  wrath, 
but  unto  the  obtaining  of 
salvation     through      our 

10  Lord  Jesus  Christ,  who 
died  for  us,  that,  whether 
we  '  wake  or  sleep,  we 
should  live  together  with 

11  him.  Wherefore  2  exhort 
one  another,  and  build 
each  other  up,  even  as 
also  ye  do. 

12  But  we  beseech  you, 
brethren,  to  know  them 
that  labour  among  you, 
and  are  over  you  in  the 
Lord,  and  admonish  you  ; 

13  and  to  esteem  them  ex- 
ceeding highly  in  love  for 
their  work's  sake.  Be  at 
peace  among  yourselves. 

14 And  Ave  exhort  you, 
brethren,  admonish  the 
disorderly,  encourage  the 
fainthearted,  support  the 

1  Or,  watch 

2  Or,  comfort 

3  Many  ancient  authorities  insert  hut. 


11.  Wherefore  exhort  one  an- 
other;  or  comfort  one  another. 
The  original  implies,  however, 
the  irapartation  not  of  consola- 
tion, but  of  strength. 

12.  Toknoio  them;  to  acknow- 
ledge and  remember  them. 

15.  One  toward  another  and 
toward  all;  i.  e.,  in  the  Christian 
brotherhood,  and  also  toward 
those  that  are  without. 

16.  Rejoice  alio  ay  ;  be  content- 
ed and  happy  in  spirit,  confiding 
always  in  God. 

10.  Quench  not  the  Spirit  ;  do 
not  repulse  its  influences  by  in- 


weak,    be    longsuffering 
toward  all.    See  that  none  is 
render  unto  any  one  evil 
for  evil ;  but  alway  follow 
after  that  which  is  good, 
one' toward  another,  and 
toward   all.     Rejoice   al-16 
way  ;  pray  without  ceas- 17 
ing  ;    in  every  thing  give  18 
thanks  :    for  this   is    the 
will    of    God    in    Christ 
Jesus     to     you -ward. 
Quench   not  the   Spirit;  19 
despise  not  prophesy ings;  20 
3  prove  all    things  ;   hold  21 
fast  that  which  is  good  ; 
abstain  from  every  4  form  22 
of  evil. 

And  the  God  of  peace  23 
himself  sanctify  you 
wholly ;  and  may  your 
spirit  and  soul  and  body 
be  preserved  entire,  with- 
out blame  at  the  5  coming 
of  our  Lord  Jesus  Christ. 
Faithful  is  he  that  calleth24 
you,  who  will  also  do  it. 

Brethren,  pray  for  us.6 25 

4  Or,  appearance 

5  Gr.  presence. 

6  Some  ancient  authorities  add  also. 


difference  and  neglect. 

20.  Prophesyincjs  ;  preaching. 
The  meaning  is.  Do  not  neglect 
and  disregard  the  instructions 
which  you  receive. 

23.  Be  preserved  entire  ;  whole, 
complete,  perfect;  the  implica- 
tion is  that  sin  is  destructive, 
and  eats  out  a  part  of  the  nature. 
Paul's  prayer  is  that  the  nature 
may  be  preserved  unimpaired, 
and  the  life  may  be  without 
blame. 

24.  Will  also  do  it;  will  faith- 
fully fulfil  what  he  has  under- 
taken to  perform. 


722 


I.  T1IESSAL0NIANS. 


5.  26- 


26  Salute  all  the  brethren 

27  with  a  holy  kiss.     I  ad- 
jure   you    by   the    Lord 

1  Many  ancient  authorities  insert  My. 


that  this  epistle  be  read 
unto  all  the  '  brethren. 

The  grace  of  our  Lord  28 
Jesus  Christ  be  with  you. 


THE  SECOND  EPISTLE  TO  THE 


THESSALONIANS. 


In  the  absence  of  any  very  positive  evidence  on  the  subject,  it 
has  been  generally  supposed  that  the  Second  Epistle  to  the 
Thessalonians  was  written,  like  the  First,  from  Corinth,  and 
not  after  a  very  long  interval  of  time.  In  the  introductory 
salutation  the  writer  joins  the  same  names  with  his  own  in  both 
cases, — names  of  persons  known  to  have  been  with  Paul  at  Cor- 
inth at  the  time  alluded  to. 

This  Epistle  has  been  brought  into  a  somewhat  prominent  posi- 
tion in  the  history  of  controversial  theology,  on  account  of  the 
discussions  to  which  the  prediction  relating  to  the  man  of  sin, 
contained  in  the  second  chapter,  has  given  rise.  That  predic- 
tion points,  evidently,  to  the  development  of  some  great  power 
or  influence  hostile  to  pure  Christianity ;  but  very  various  opin- 
ions have  been  advanced  in  the  attempts  to  ascertain  what  par- 
ticular apostatizing  enemy  was  intended. 


1  Paul,  and  Silvanus, 
and  Timothy,  unto  the 
church  of  the  Thessa- 
lonians in  God  our  Father 
and    the    Lord    Jesus 

2  Cbrist ;  Grace  to  you  and 
peace  from  God  the 
Father  and  the  Lord 
Jesus  Christ. 

6  We  are  bound  to  give 
thanks  to  God  alway  for 
you,  brethren,  even  as  it 
is  meet,  for  that  your 
faith     groweth     exceed- 


CHAPTER  I. 
0.   Token  of  the  righteous  juolg- 


ingly,  and  the  love  of 
each  one  of  you  all  to- 
ward one  another  abound- 
eth  ;  so  that  we  ourselves  4 
glory  in  you  in  the 
churches  of  God  for  your 
patience  and  faith  in  all 
your  persecutions  and  in 
the  afflictions  which  ye 
endure  ;  which  is  a  man-  5 
if  est  token  of  the  right- 
eous judgement  of  God  ; 
to  the  end  that  ye  may 
be  counted  worthy  of  the 


merit  of  God;  that  is,  an  indica- 
tion that  there  is  a  righteous 
judgment  to  come. 

[723] 


724 


II.  TIIKSSALONIANS. 


1.  5— 


kingdom    of    God,     for 

6  which  ye  also  suffer :  if 
so  be  that  it  is  a  right- 
eous thing  with  God  to 
recompense    affliction   to 

7  them  that  afflict  you,  and 
to  you  that  are  afflicted 
rest  with  us,  at  the  revel- 
ation of  the  Lord  Jesus 
from    heaven    with    the 

8  angels  of  his  power  in 
flaming  fire,  rendering 
vengeance  to  them  that 
know  not  God,  and  to 
them  that  obey  not  the 
gospel  of  our  Lord  Jesus  : 

$  who  shall  suffer  punish- 

1  Gr.  good  pleasure  of  goodness. 


9.  Wlw  shall  suffer  punishment, 
even  eternal  destruction.  The  word 
destruction  is  perhaps  still  more 
decisive  even  than  such  terms 
as  eternal  and  everlasting,  in  refer- 
ence to  the  perpetuity  of  the 
moral  ruin  in  which  the  impeni- 
tent soul  will  be  involved.  If 
the  permanent  and  final  loss  of 
virtue  and  happiness  can  be  in- 
dicated by  any  language  what- 
ever, it  would  seem  that  such 
phraseology  as  "  eternal  destruc- 
tion from  the  face  of  the  Lord  " 
is  the  language  fitted  to  express 
it.  We  must  not,  however,  in 
looking  forward  to  the  future 
condition  of  the  condemned, 
conceive  of  them  as  simply  suf- 
fering through  eternity  the 
punishment  due  for  the  sins  of 
this  life;  but,  on  the  other  hand, 
as  continuing  to  sin,  and  conse- 
quently continuing  to  suffer. 
The  misery  of  the  soul  in  a  fu- 
ture world  is  the  consequence  of 
its  impenitence  in  this;  but  it  is 
nowhere  in  the  Scriptures  said 
to  be  the  penalty  for  that  sin 
exclusively.  The  doctrine  of 
the  gospel  is  simply  this,— that 


ment,  even  eternal  de- 
struction from  the  face  of 
the  Lord  and  from  the 
glory  of  his  might,  whenio 
he  shall  come  to  be  glori- 
fied in  his  saints,  and  to 
be  marvelled  at  in  all 
them  that  believed  (be- 
cause our  testimony  unto 
you  was  believed)  in  that 
day.  To  which  end  well 
also  pray  always  for  you, 
that  our  God  may  count 
you  worthy  of  your  call- 
ing, and  fulfil  every 
'desire  of  goodness  and 
every  work  of  faith,  with 


a  change  of  the  heart  and  char- 
acter, which  becomes  almost  out 
of  the  question  after  the  lapse  of 
many  years  of  sin  in  this  life, 
becomes  wholly  out  of  the  ques- 
tion after  death  has  terminated 
probation;  and  then,  when  there 
is  no  longer  any  hope  of  holi- 
ness, there  can  be  none  of  hap- 
piness or  peace.  In  the  great 
and  almost  insuperable  difficul- 
ties in  the  way  of  moral  trans- 
formation late  in  life,  which  we 
all  witness  in  this  world,  we 
have  indications  by  which  the 
truth  of  this  doctrine  is  strongly 
confirmed.  This  verse  is  cited 
by  those  who  believe  that  anni- 
hilation is  the  final  fate  of  the 
impenitent,  as  one  of  the  proof 
texts  in  support  of  their 
opinion. 

11.  The  Old  Version  gave  a 
very  different  interpretation  of 
the  apostle's  prayer:  That  our 
God. .  .would  fulfil  all  the  good 
pleasure  of  his  goodness,  that  is, 
accomplish  the  purposes  of  his 
own  redeeming  love.  Accord- 
ing to  the  New  Version,  the 
apostle  prays  that  every  aspira- 


—2.  5. 


II.  THESSALONIANS. 


725 


12 power;  that  the  name  of 
our  Lord  Jesus  may  be 
glorified  in  you,  and  ye 
in  him,  according  to  the 
grace  of  our  God  and  the 
Lord  Jesus  Chrsit. 

2  Now  we  beseech  you, 
brethren,  3  touching  the 
a  coming  of  our  Lord  Jesus 
Christ,  and  our  gather- 
ing together   unto  him  ; 

%  to  the  end  that  ye  be  not 
quickly  shaken  f  r  o  m 
your  mind,  nor  yet  be 
troubled,  either  by  spirit, 
or  by  word,  or  by  epistle 
as   from   us,  as  that   the 

1  Gr.  in  behalf  of. 

2  Gr.  presence. 

3  Many  ancient  authorities  read  law- 


tion  of  the  Christian  for  right- 
eousness, and  every  operation  of 
faith,  however  imperfect,  may 
be  filled  to  the  full  with  power 
by  the  indwelling  grace  of  God. 

CHAPTER  II. 

1.  The  authorized  version 
here  erred  in  the  rendering,  We 
beseech  you,  brethren,  by  the  coming 
of  our  Lord  Jesus  Christ.  The 
original  is  correctly  rendered  in 
the  Revised  Version,  we  beseech 
you,  brethren,  touching  the  coming 
of  our  Lord  Jesus  Christ  i.  e., 
respecting  this  topic,  we  beseech 
you  that  ye  be  not  quickly 
shaken,  &c. 

2.  It  would  seem  from  this 
expression  that  Paul  had  been 
supposed  to  teach  that  the  final 
coming  of  Christ  was  then  very 
near.  Perhaps  his  remarks  on 
the  subject  in  1  Thess.  4 :  15-17, 
are  referred  to.  The  apostle 
here  guards  the  Thessalonian 
Christians  against  that  perturbed 
and  distracted  state  of  mind 
which  was  almost  invariably  ac- 


day  of  the  Lord  is  now 
present ;  let  no  man  be-  3 
guile  you  in  any  wise  :  for 
it  will  not  be,  except  the 
falling  away  come  first, 
and  the  man  of  3sin  be 
revealed,  the  son  of  per- 
dition, he  that  opposeth4 
a  n  d  exalteth  himself 
against  all  that  is  called 
God  or  4  that  is  worship- 
ped ;  so  that  he  sitteth 
in  the  5  temple  of  God, 
setting  himself  forth  as 
God.  Remember  ye  not,  5 
that,  when  I  was  yet  with 
you,    I    told    you    these 

lessness. 

4  Gr.  an  object  of  ivorship. 

5  Or,  sanctuary 

companied  the  preaching  of  and 
belief  in  an  immediate  coming 
of  Christ  upon  a  day  fixed  and 
determined. 

3.  The  falling  away ;  not 
merely  a  falling  away,  i.  e.,  an 
apostasy,  but  that  period  ol 
declination  which  Christ  briefly 
describes  in  Matt.  24:11,  12. — 
The  man  of  sin  be  rtvenled ;  a 
great  deal  has  been  written  com 
cerning  this  "  mau  of  sin"  or 
Anti-Christ.  Some  authors  con- 
sider that  nothing  more  is 
meant  than  an  Anti-Christian  and 
lawless  principle,  some  refer  it 
to  an  individual  already  passed 
away  or  now  existing,  Protestant 
reformers,  for  example,  regard- 
ing the  papal  power  as  the  Anti- 
Christ,  and  Roman  Catholic 
writers  the  Reformation  and  its 
spirit  as  embodied  in  its  leaders, 
as  the  Anti-Christ;  while  still 
other  writers  look  for  a  further 
and  final  embodiment  of  resist- 
ance to  God  and  his  law,  yet  to 
be  manifested,  either  in  some 
individual  or  organization. 


II.  TIIESSALONIANS. 


2.  5- 


6  things?  And  now  ye 
know  that  which  restrain- 
ed, to  the  end  that  he 
may  be   revealed  in   his 

7  own  season.  For  the 
mystery  of  lawlessness 
doth  already  work :  l  only 
there  is  one  that  restrain- 
eth  now,  until  he  be 
taken   out   of    the  way. 

*sAnd  then  shall  be  re- 
vealed the  lawless  one, 
whom  the  Lord  2  Jesus 
shall  3slay  with  the 
breath  of  his  mouth,  and 
bring  to  nought  by  the 
manifestation     of     his 

9 4  coming  ;  even  he,  whose 
4  coming  is  according  to 
the  working  of  Satan 
with  all  'power  of  signs 

10  and  lying  wonders,  and 
with  all  deceit  of  un- 
righteousness   for    them 

1  Or,  only  until  he  that  noiv  restraineth 
be  taken  &c. 

2  Some  ancient  authorities  omit  Jesus. 

3  Some  ancient  authorities  read  con- 
sume. 

4  Gr.  presence. 

6.  That  which  restraineth,  &c. ; 
that  is,  "what  cause  prevents  the 
development  of  the  apostasy 
now. 

7.  The  meaning  of  the  apos- 
tle is  much  more  clearly  render- 
ed by  the  language  of  the  New 
Version  here,  than  by  that  of  the 
Old  Version, — he  that  voir  letteth 
%rill  Ut,  &c. ;  where  the  word 
let  was  used  in  the  Old  English 
sense  of  prevent  or  restrain. 

8.  Shall  slay  with  the  breath  of 
his  mouth,;  Comp.  Rev.  1:  16, 
where  in  the  vision  seen  by  John, 
a  two-edged  sword  proceeded 
out  of  the  mouth  of  the  Lord. 
The  implication  of  this  passage 
seems  to  be  that  the  man  of  sin 


that  are  perishing  ;  be- 
cause they  received  not 
the  love  of  the  truth, 
that  they  might  be  saved. 
And  for  this  cause  God  11 
sendeth  them  a  working 
of  error,  that  they  should 
believe  a  lie :  that  they  12 
all  might  be  judged  who 
believed  not  the  truth, 
but  had  pleasure  in  un- 
righteousness. 

But  we  are  bound  to  13 
give  thanks  to  God  alway 
for  you,  brethren  beloved 
of  the  Lord,  for  that  God 
chose  you  6  from  the  be- 
ginning unto  salvation  in 
sanctincationof  the  Spirit 
and  7  belief  of  the  truth  : 
whereunto  he  called  you  14; 
through  our  gospel,  to  the 
obtaining  of  the  glory  of 
our  Lord    Jesus    Christ. 

5  Gr.  power  and  signs  and  iconders  of 
falsehood. 

6  Many    ancient    authorities    read  as 
first  fruits. 

7  Or,  faith 

or  lawless  one  will  be  destroyed, 
not  before  Christ's  coming,  but 
by  some  new  disclosure  or  mani- 
festation of  the  presence  and 
power  of  Christ,—  The  laicless 
one ;  the  influence  designated 
above  as  "the  man  of  sin." 

11.  God  sendeth  them,  etc.  ;  not, 
as  in  the  Old  Version,  shall  scud 
them,  but  is  sending  them.  It 
is  a  part  of  his  divine  will  and 
providence  that  there  be  error 
and  falsehood  in  the  world  as 
well  as  truth,  that  men  may  be 
judged  by  their  choice  of  truth 
or  error,  for  they  are  in  this  life 
in  probation,  and  are  phiced 
purposely  under  circumstances 
which  test  their  true  character. 


—3.  11. 


II.     THESSALONIANS. 


727 


15  So  then,  brethren,  stand 
fast,  and  hold  the  tradi- 
tions which  ye  were 
taught,  whether  by  word, 
or  by  epistle  of  ours. 

16  Now  our  Lord  Jesus 
Christ  himself,  and  God 
our  Father  which  loved 
us  and  gave  us  eternal 
comfort  and  good  hope 

17  through  grace,  comfort 
your  hearts  and  stablish 
them  in  every  good  work 
and  wrord. 

3  Finally,  brethren,  pray 
for  us,  that  the  word  of 
the  Lord  may  run  and  be 
glorified,  even  as  also  it 

2  is  with  you  ;  and  that 
we  may  be  delivered  from 
unreasonable  and  evil 
men ;    for    all    have    not 

3 '  faith.  But  the  Lord  is 
faithful,  who  shall  stab- 
lish you,  and  guard  you 

4  from  2  the  evil  one.  And 
we  have  confidence  in  the 
Lord  touching  you,  that 
ye  both  do  and  will  do 
the  things  which  we  com- 

5  mand.     And  the  Lord  di- 


1  Or,  the  faith 


2  Or,  evil 


15.  The  traditions;  the  in- 
structions. 

16.  Eternal  comfort ;  not,  "as  in 
the  Old  Version,  everlasting  con- 
solation. Eternal  comfort  is  that 
strength-giving  which  comes 
through  spiritual  sources,  and 
which  is  therefore  eternal  be- 
cause spiritual. 

CHAPTER  HI. 

1.  Be  glorified  ;  by  its  success 
and  efficacy. 


rect  your  hearts  into  the 
love  of  God,  and  into  the 
patience  of  Christ. 

Now  we  command  you,  6 
brethren,  in  the  name  of 
our  Lord  Jesus  Christ, 
that  ye  withdraw  your- 
selves from  every  brother 
that  walketh  disorderly, 
and  not  after  the  tradi- 
tion which  3  they  received 
of  us.  For  yourselves  7 
know  how  ye  ought  to 
imitate  us :  for  we  be- 
haved not  ourselves  dis- 
orderly among  you  ; 
neither  did  we  eat  bread  8 
for  nought  at  any  man's 
hand,  but  in  labour  and 
travail,  working  night 
and  day,  that  we  might 
not  burden  any  of  you  : 
not  because  we  have  not  9 
the  right,  but  to  make 
ourselves  a  n  ensample 
unto  you,  that  ye  should 
imitate  us.  For  evenio 
when  we  were  with  you, 
this  we  commanded  you, 
If  any  will  not  work, 
neither  let  him  eat.     For  11 

3  Some  ancient  authorities  ready*. 


8.  Compare  1  Thess.  2:  9. 

9.  We  have  not  the  right  ;  that 
is,  power,  to  require  of  them  a 
support. 

10.  If  any  will  not  work. 
Hunger  is  God's  incentive  to 
industry,  and  we  are  not,  by 
feeding  able-bodied  beggars,  to 
encourage  them  in  their  beg- 
gary. 

11.  Busyoodies  ;  busy  with 
other  people's  affairs,  instead  of 
attending  to  their  own  duties. 


728 


II.  THESSALOXIANS. 


3.11. 


we  hear  of  some  that 
walk  among  you  disor- 
derly, that  work  not  at 
all,  but  are  busybodies. 
12  Now  them  that  are  such 
we  command  and  exhort 
in  the  Lord  Jesus  Christ, 
that  with  quietness  they 
work,  and  eat  their  own 


breth- 


13 bread.      But    ye, 
ren,  be  not  weary  in  well- 

14  doing.  And  if  any  man 
obeyeth  not  our  w^ord  by 
this  epistle,  note  that 
man,  that  ye  have  no 
company  with  him,  to  the 


16.  At  all  times  in  all  ways; 
not  by  all  means,  for  there  is  but 
one  source  of  peace  which  the 
Bible  recognizes,  that  is,  the 
presence  of  Christ  in  the  soul, 
and  trust  and  confidence  in  him, 
and  this  is  implied  in  the  clause 
which  follows,  The  Lord  be 
with  you  all. 


end     that    he    may    be 
ashamed.    And  yet  count  15 
him  not  as  an  enemy,  but 
admonish     him     as     a 
brother. 

Now  the  Lord  of  peace  16 
himself  give    you   peace 
at  all  times  in  all  ways. 
The  Lord  be  with  you  all. 

The  salutation  of  me  it 
Paul  with  mine  own 
hand,  which  is  the  token 
in  every  epistle :  so  I 
write.  The  grace  of  our  18 
Lord  Jesus  Christ  be  with 
3tou  all. 

r\  The  Old  Version  contains 
this  subscription:  "  The  Second 
Epistle  to  the  Thessalonians  was 
written  from  Athens."  It  was, 
however,  more  probably  written 
from  Corinth;  at  all  events,  the 
I  subscription  is  not  authoritative, 
j  and  is,  therefore,  omitted  from 
the  New  Version. 


THE   FIRST    EPISTLE    TO 

TIMOTHY. 


The  account  of  Paul's  first  connection  with  Timothy  is  contained 
in  Acts  16 :  1-3.  It  is  there  stated  that  his  mother  was  a  Jewess, 
and  her  name,  as  well  as  that  of  his  grandmother,  is  mentioned 
in  2  Tim.  1 :  5,  where  the  apostle  pays  a  respectful  tribute  to 
the  piety  of  both.  After  this  period,  Timothy  was  for  a  long 
time  an  attendant  upon  Paul,  accompanying  him  in  his  travels, 
and  sharing  his  labors  and  dangers;  and,  notwithstanding  his 
youth,  he  was  often  intrusted  with  commissions  of  much  im- 
portance, indicating,  on  the  part  of  the  apostle,  great  confidence 
in  his  abilities  and  in  his  piety. 

In  respect  to  the  occasion  on  which  this  Epistle  was  written,  it  is 
rendered  certain,  by  allusions  contained  in  it,  that  it  was  ad- 
dressed to  Timothy  at  Ephesus,  where,  it  seems,  Paul  had  left 
him  in  charge  of  the  affairs  of  his  ministry  during  his  absence 
on  a  journey  into  Macedonia.  (1  Tim.  1:3.)  Several  of  the 
apostle's  journeys  into  Macedonia  are  alluded  to  in  the  Acts, 
particularly  one  mentioned  Acts  20:  1,  in  which  case  he  went 
from  Ephesus.  In  this  instance,  however,  it  is  said  (19:22) 
that  Timothy  had  gone  into  Macedonia  before  him.  He  might, 
nevertheless,  have  returned  to  Ephesus  so  as  to  have  been  left 
there  when  Paul  was  compelled  to  leave  the  city  by  the  distur- 
bances created  by  Demetrius.  Still,  as  there  are  no  allusions  in 
the  Epistle  to  the  extraordinary  commotion  which  occasioned 
Paul's  sudden  departure  at  this  time,  many  have  supposed  that 
it  must  have  been  on  some  other  occasion  that  this  Epistle  was 
written.  All  that  is  essential,  however,  to  a  correct  understand-' 
ing  of  it  is  clear,  namely,  that  it  is  a  letter  of  instructions  sent 
by  Paul  to  Timothy  at  Ephesus,  at  a  time  when  he  had  been 
left  there  in  charge  of  the  affairs  of  his  ministry. 


1      Paul,     an    apostle    of 
Christ  Jesus  according  to 


CHAPTER  I. 
1.   God  our  Saviour.    The  title 


the  commandment  of  God 
our  Saviour,   and  Christ 


of  Saviour  is  more  usually  given 
to  Jesus  Christ,  though  God  the 

£729] 


'30 


I.  TIMOTHY. 


1.  1- 


2  Jesus  our  hope  ;  unto 
Timothy,  my  true  child 
in  faith :  Grace,  mere}', 
peace,  from  God  the 
Father  and  Christ  Jesus 
our  Lord. 

3  As  I  exhorted  thee  to 
tarry  at  Ephesus,  when  I 
was  going  into  Mace- 
donia, that  thou  mightest 
charge  certain  men  not  to 
teach  a  different  doctrine, 

4  neither  to  give  heed  to 
fables  and  endless 
genealogies,  the  which 
minister  questionings, 
rather  than  a  'dispensa- 
tion of  God  which  is  in 

5  faith  ;  so  do  I  now.  But 
the  end  of  the  charge  is 
love  out  of  a  pure  heart 

1  Or,  stewardship 

2  Gr.  missed  the  mark. 

Father  is  in  several  instances  so 
designated.  (Luke  1 :  47.  1  Tim. 
4:10.     Tit.  2:10.     Jude  25.) 

3.  Charge  certain  men,  &c. 
The  false  teachers  condemned  in 
this  passage  (3-7)  were  evidently 
those  who  insisted  strenuously 
upon  the  obligations  of  the  Jew- 
ish law.  This  class  of  men  seem 
to  have  been  a  very  general 
source  of  difficulty  in  the 
churches;  their  attempts  to  en- 
cumber Christianity  with  the 
burden  of  Mosaic  rites,  often 
occasioned  the  apostle  great 
solicitude,  and  are  the  subject 
of  severe  rebuke  in  many  of  his 
Epistles. 

4.  Fables  and  endless  genealo- 
gies ;  idle  and  puerile  supersti- 
tions, originating  either  in  the 
traditions  of  the  Jews,  or  in 
pagan  philosophy.  —  Minister 
questionings  rather  than,  &c.; 
which  tend  to  promote  disputes 


and  a  good  conscience 
and  fait  h  unfeigned : 
from  which  things  some  6 
having  2  swerved  have 
turned  aside  unto  vain 
talking;  desiring  to  be 7 
teachers  of  the  law, 
though  they  understand 
neither  what  they  say, 
nor  whereof  they  confi- 
dently affirm.  But  we  8 
know  that  the  law  is  good, 
if  a  man  use  it  lawfully, 
as  knowing  this,  that  law  9 
is  not  made  for  a  right- 
eous man,  but  for  the 
lawless  and  unruly,  for 
the  ungodly  and  sinners, 
for  the  unholy  and  pro- 
fane, for  'murderers  of 
fathers  and  3  murderers  of 

3  Or,  sniiters 


and  contentions,  rather  than  that 
dispensation  or  stewardship  of 
God,  which  grows  out  of  and  is 
developed  by  simple  faith. 

5.  But  the  end  of  the  charge. 
The  Revisers  seem  here  to  have 
understood  Paul  to  be  referring 
to  his  charge  to  Timothy,  rather 
than  to  the  laws  contained  in 
the  Old  Testament.  The  mean- 
ing then  will  be,  The  object  of 
my  charge  to  you  was,  that  you 
should  promote  love  out  of  a 
pure  heart. 

G.  From  which ;  that  is,  from 
the  promotion  of  kindness  and 
good-will  between  man  and 
man,  mentioned  above  as  the 
end  and  aim  of  the  divine  com- 
mand.-.—  Vain  talking;  useless 
and  irritating  disputes. 

7.  Desiring  to  le  ;  pretending 
to  be, — desiring  to  be  so 
esteemed. 

D,   10.   The  meaning  seems  to 


-1. 11. 


I.  TIMOTHY. 


731 


mothers,  for  manslayers 

10  for  fornicators,"  for 
abusers  of  themselves 
with  men,  for  men-steal- 
ers,  for  liars,  for  false 
swearers,  and  if  there  be 
any  other  thing  contrary 
to  the  a  sound  "doctrine  ; 

11  according  to  the  gospel 
of  the  glory  of  the  blessed 
Gfod,  which  was  commit- 
ted to  my  trust. 

12  I  thank  him  that 
3  enabled  me,  even  Christ 
Jesus  our  Lord,  for  that 
he  counted  me  faithful, 
appointing  me  to  his  ser- 

13  vice  ;  though  I  was  be- 
fore a  blasphemer,  and  a 
persecutor,  and  injurious : 
howbeit  I  obtained  mer- 

1  Gr.  healthful. 

2  Or,  teaching 


be,  that  the  Mosaic  law,  with  its 
onerous  rites  and  threatened 
penalties,  is  not  now  to  be 
pressed  upon  those  who  have 
abandoned  their  sins,  and  are 
looking  for  salvation  through 
faith  in  Jesus  Christ.  Its  hard 
conditions  may  be  urged  upon 
those  who  still  continue  in  sin, 
and  of  course  reject  every  other 
ground  of  salvation;  but  they 
must  not  be  brought  in  to  bur- 
den and  oppress  those  who 
have  turned  from  the  law  to  the 
gospel. 

11.  According  to,  &c.  ;  re- 
ferring to  the  doctrine  mentioned 
at  the  close  of  the  preceding 
verse.  The  meaning  is,  contrary 
to  the  requirements  enjoined  by 
,the  gospel,  &c. 

12.  Faithful;  worthy  of  being 
intrusted. 

13.  Compare  Gal.  1:13,  and 
Acts   8:3.  — I  did  it  ignorantly, 


cy,  because  I  did  it  igno- 
rantly in  unbelief  ;  and  14 
the  grace  of  our  Lord 
abounded  exceedingly 
with  faith  and  love  which 
is  in  Christ  Jesus.  Faith- 15 
ful  is  the  saying,  and 
worthy  of  all  acceptation, 
that  Christ  Jesus  came 
into  the  world  to  save 
sinners  ;  of  whom  I  am 
chief:  howbeit  for  this  16 
cause  I  obtained  mercy, 
that  in  me  as  chief  might 
Jesus  Christ  shew  forth 
all  his  longsuffering,  for 
an  ensample  of  them 
which  should  hereafter 
believe  on  him  unto  eter- 
nal life.  Now  unto  the  17 
King  *  eternal,  incorrupt- 

3  Some  ancient  authorities  read  tna- 
bleth.  4  Gr.  of  the  ages. 


&c.  It  was  not  done  with  open 
and  designed  hostility  against 
God  as  God,  and  therefore  did 
not  come  under  the  condemna- 
tion denounced  by  the  Saviour 
against  the  sin  not  to  be  for- 
given. See  Matt.  12:31,  32. 
Mark  3:28-30,  aud  notes. 

15.  I  am  chief.  This  is 
evidently  not  to  be  understood 
in  a  literal  sense.  He  means 
thus  to  acknowledge  the  great- 
ness of  his  guilt,  which  other- 
wise his  expressions  in  v.  13 
might  perhaps  have  been  sup- 
posed to  deny. 

16.  In  me  as  chief;  i.  e.,  as 
chief  of  sinners.  The  idea  is 
that  God  selected  Paul  as  a 
notable  sinner  in  order  that  he 
might  show  how  the  most 
resolute  and  determined  resisters 
of  his  will  could  yet  be  made 
subjects  of  his  grace. — For  an 
ensample  of  them  ;  that  is,  an  ex- 


I.  TIMOTHY. 


1.  17— 


ible,  invisible,  the  only 
God,  be  honour  and  glory 
1  for  ever  a  n  d  ever. 
Amen. 

18  This  charge  I  commit 
unto  thee,  my  child 
Timothy,  according  to  the 
prophecies  which  'went 
before  on  thee,  that  by 
them    thou    mayest  war 

19 the  good  warfare;  hold- 
ing faith  and  a  good 
conscience  ;  which  some 
having  thrust  from  them 
made  shipwreck  concern- 

20ing  the  faith:  of  whom 
is  Hymenasus  and  Alex- 
ander ;  whom  I  delivered 
unto  Satan,  that  they 
might  be  taught  not  to 
blaspheme. 

1  Gr.  unto  the  ages  of  the  ages. 

2  Or,  led  the  way  to  thee 


ample  of  the  long-suffering  of 
Christ,  that  future  sinners  might 
not  be  discouraged  from  coming 
to  him. 

18.  The  'prophecies  which  went 
before  on  thee.  This  expression 
seems  to  refer  to  certain  divine 
indications  by  which  the  future 
fidelity  and  success  of  Timothy's 
ministry  were  made  known  to 
the  church. 

19.  Holding ;  holding  fast. — 
Made  shipwreck  concerning  the 
faith;  that  is,  have  made  ship- 
wreck of  their  faith. 

20.  HymeruPAis  and  Alexander. 
The  same  individuals,  ap- 
parently, are  mentioned  in  2 
Tim.  2:  17,  18,  and  4:  14.  An 
Alexander  of  Ephesus  is  spoken 
of  as  taking  an  active  part  in  the 
disturbances  produced  by 
Demetrius;  although  whether 
his  action  in  that  case  was  in- 
tended to  be  friendly  or   hostile 


I  exhort  therefore,  first  2 
of  all,  8that  supplications, 
prayer  s,   in  tercessions, 
thanksgivings,    be    made 
for  all   men ;    for  kings  2 
and  all  that  are  in   high 
place  ;  that  we  may  lead 
a  tranquil  and  quiet  life 
in     all     godliness     and 
gravity.      This    is    good  3 
and    acceptable     in    the 
sight  of  God  our  Saviour  ; 
who  willeth  that  all  men 4 
should    be     saved,     and 
come  to  the  knowledge  of 
the  truth.     For   there  is  5 
one   God,    one    mediator 
also    between    God    and 
men,  himself  man,  Christ 
Jesus,  who  gave  himself  6 
a  ransom  for  all ;  the  tes- 

3  Gr.  to  make  supplications,  &c. 


to  Paul,  seems  to  be  uncertain. — 
Delivered  unto  Satan;  to  the  king- 
dom of  Satan  ;  that  is,  he  had 
excommunicated  them  from  the 
kingdom  of  Christ. 

CHAPTER  II. 

5.  The  change  in  the  transla- 
tion of  this  verse  is  important. 
The  revisers  have  followed  Al- 
ford's  suggestion.  The  apostle 
does  not,  as  implied  in  the  Old 
Version,  characterize  Jesus  Christ 
as  the  man,  or  even  as  a  man; 
he  simply  puts  emphasis  upon  the 
fact  that  he  possessed  a  human 
nature,  which  thus  fitted  him  to 
mediate  between  God  and  hu- 
manity. 

6.  The  meaning  of  the  apostle 
here  is  not  clear.  Perhaps,  as 
implied  by  the  New  Version, 
the  testimony  to  Christ's  media- 
torship  was  to   be   born    in    the 

|  time  appointed,  or,  perhaps,  as 


-3.2. 


I.  TIMOTHY. 


733 


tiraony  to  be  borne  in  its 

7  own  times  ;  whereunto  I 
was  appointed  a  'preacher 
and  an  apostle  (I  speak 
the  truth,  I  lie  not),  a 
teacher  of  the  Gentiles  in 
faith  and  truth. 

8  I  desire  therefore  that 
the  men  pray  in  every 
place,  lifting  up  holy 
hands,  without  wrath  and 

9 2  disputing.  In  like  man- 
ner, that  women  adorn 
themselves  in  modest 
apparel,  with  shamefast- 
ness  and  sobriety ;  not 
with  braided  hair,  and 
gold  or  pearls   or   costly 

10 raiment;  but  (which  be- 
cometh  women  professing 
godliness)  through  good 

11  works.       Let    a    woman 


1  Gr.  herald. 

2  Or,  doubting 

3  Or,  her  childbearing 


Alford  interprets,  Christ  Jesus 
himself  was  a  testimony;  i.  e., 
an  object  of  testimony  in  the 
time  which  God  had  appointed. 

8.  Without  wrath  and  dis- 
puting;  without  feelings  of  an- 
ger or  ill-will  towards  men,  or 
of  coldness  and  distrust  to- 
wards God. 

9.  Braided  hair ;  a  substitu- 
tion for  the  obsolete  term  of  the 
Old  Version,  broidered  hair. 
Compare  the  passage.  1  Pet.  3: 
3,4. 

13.  For  Adam,  &c. ;  in  token 
of  the  superior  position  which 
man  was  intended  to  hold. 
Compare  1  Cor.  11:  8,  9. 

14.  Was  not ;  that  is,  by  the 
serpent.  (Gen.  3:  1-Q.)—Hath 
fallen  into  transgression  ;  she  was 
the  first  to  fall,  and  became  her- 
self a   means  of    temptation  to 


learn  in  quietness  with  all 
subjection.      But  I   per- 12 
mit  not  a  woman  to  teach, 
nor    to    have    dominion 
over  a  man,  but  to  be  in 
quietness.       For    Adam  13 
was    first    formed,     then 
Eve  ;  and  Adam  was  not  14 
beguiled,  but  the  woman 
being     beguiled     hath, 
fallen  into  transgression : 
but   she  shall    be    saved  15 
through   3the    childbear- 
ing, if   they  continue  in 
faith  and  love  and  sancti- 
fication  with  sobriety. 

4  Faithful  is  the  saying,  3 
If    a    man    seeketh    the 
office  of  a  6  bishop,  he  de- 
sireth  a  good  work.     The 2 
5  bishop    therefore    must 
be  without  reproach,  the 

4  Some  connect  the  words  Faithful  is 
the  saying  with  the  preceding  paragraph. 

5  Or,  overseer 


man. 

15.  Through  the  child-oearing  ; 
in  her  appropriate  province  of 
rearing  and  educating  her  chil- 
dren. The  meaning  is,  that  if 
she  devote  herself  patiently  and 
faithfully  to  the  duties  of  her 
proper  sphere,  the  way  of  eternal 
salvation  is  open  to  her  as  well 
as  to  man. 

CHAPTER    III. 

1.  A  Ushop  ;  literally,  B,n  over- 
seer  ;  an  officer  holding  a  general 
charge  and  superintendence  in 
respect  to  the  affairs  of  the 
church,  with  powers  and  duties 
adapted,  in  many  respects, 
doubtless,  to  the  peculiar  cir- 
cumstances and  habits  of  the 
times. 

2.  The  husoa?id  of  one  wife; 
chaste. 


734 


I.  TIMOTHY. 


3.2 


husband  of  one  wife, 
temperate,  sober  minded, 
orderly,  given   to  hospi- 

3  tality,  apt  to  teach;  'no 
brawler,  no  striker;  but 
gentle,   not    contentious, 

4  no  lover  of  money  ;  one 
that  ruleth  well  his  own 
house,  having  his  chil- 
dren in   subjection   with 

5  all  gravity  ;  (but  if  a  man 
knoweth  not  how  to  rule 
his  own  house,  how  shall 
he  take  care  of  the  church 

6  of  God  ?)  not  a  novice, 
lest  being  puffed  up  he 
fall  into  the  a  condemna- 

7  tion  of  the  devil.  More- 
over he  must  have  good 
testimony  from  them  that 
are  without  ;  lest  he  fall 
into    reproach     and    the 

3 snare  of  the  devil.  Dea- 
cons in  like  manner  must 
be    grave,     not     double- 

1  Or,  not  quarrelsome  oxer  ivine 


6.  Not  a  novice  ;  not  a  very 
recent  convert  to  Christianity. 

7.  From  them  tohich  are  with- 
out ;  from  the  people  of  the 
world  in  general. 

8.  Not  double-tongued  ;  that  is, 
they  must  be  honest  and  sincere. 

0.  The  mystery  of  the  faith  ; 
the  gospel, — often  spoken  of  as 
a  mystery,  on  account  of  its 
having  been  long  withheld  from 
the  knowledge  of  mankind. 

1 0.  Let  these  also  first  he  proved; 
by  time.  "  As  in  the  case  of 
bishops,  (v.  G,)  they  should  not 
be  novices. 

11.  Women  in  like  manner; 
this  is  the  literal  rendering  of  the 
original,  and  the  student  is  left 
to  judge  for  himself  whether  the 
apostle  means  deaconesses  wives 


tongued,    not    given    to 
much  wine,  not  greedy  of 
filthy  lucre  ;  holding  the 9 
mystery  of  the  faith  in  a 
pure  conscience.    And  let  10 
these  also  first  be  proved  ; 
then    let   them    serve  as 
deacons,  if  they  be  blame- 
less.    Women    in    1  i  k  e  ll 
manner    must*  be  grave, 
not  slanderers,  temperate, 
faithful     in     all     things. 
Let  deacons  be  husbands  12 
of  one  wife,  ruling  their 
children   and    their  own 
houses    well.     For    they  13 
that  have  served  well  as 
deacons     gain    to    them- 
selves  a  good    standing, 
and  great  boldness  in  the 
faith  which   is   in  Christ 
Jesus. 

These    things   write    1 14 
unto  thee,  hoping  to  come 
unto  thee  shortly  ;  but  if  15 

2  Gr.  judgement. 


of  the  deacons  or  women  in 
general.  The  King  James  ver- 
sion understood  Paul's  refer- 
ence to  be  to  the  wives 
of  the  deacons.  Alford  and 
Ellicott,  following  the  ancient 
commentators,  understand  Paul 
to  mean  de  conesses. 

12.  Tlushands  of  one  wife ; 
chaste.—  Houses;  families. 

13.  A  good  standing ;  a  good 
position   in  the  church. 

15.  LTow  men,  &c.  The  mar- 
ginal reading  is  that  of  the 
Old  Version.  The  original  is 
capable  of  either  construction. 
The  literal  rendering  would  be, 
how  it  behoves  to  behave  in  the 
house  of  God  ;  in  the  church, — 
as  is  immediately  indicated. — 
Ground;  foundation. 


-4.  6. 


I.  TIMOTHY. 


735 


I  tarry  long,  that  thou 
mayest  know  *  how  men 
ought  to  behave  them- 
selves in  the  house  of 
God,  which  is  the  church 
of  the  living  God,  the 
pillar  and  2  ground  of  the 

16  truth.  And  without  con- 
troversy great  is  the  mys- 
tery of  godliness  ;  3He 
who  was  manifested  in 
the  flesh,  justified  in  the 
spirit,  seen  of  angels, 
preached  among  the  na- 
tions, believed  on  in  the 
world,  received  up  in 
glory. 

*  But  the  Spirit  saith  ex- 
pressly, that  in  later  times 
some  shall  fall  away  from 
the  faith,  giving  heed  to 
seducing  spirits  and  doe- 

1  Or,  how  thou  oughtest  to  behave  thy 
self 

2  Or,  stay 

3  The  word  God,  in  place  of  He  who, 


16.  The  question  whether  this 
phrase  should  read,  God  was 
manifest  in  the  flesh,  as  the  Old 
Version  rendered  it,  or,  He  who 
icas  manifested  in  the  flesh,  de- 
pends upon  a  very  difficult  ques- 
tion in  the  reading  of  ancient 
manuscripts.  The  difference  be- 
tween the  two  readings  depends 
upon  a  very  slight  difference  in 
the  original  Greek,  a  difference  so 
slight  that  it  has  required  care- 
ful microscopic  examination  to 
determine  between  the  two. 
The  Greek  characters  represent- 
ing the  words  he  who,  are  as  f  ol- 
follows,  0  2;  the  Greek  char- 
acters representing  God  are  0  2. 
It  may  readily  be  imagined 
that  in  a  manuscript  1400  years 
old  it  is  not  easy  to  determine 
whether  the  original  writing  was 


trines  of  *  devils,  through  2 
the    hypocrisy    of    men 
that  speak  lies,  6  branded 
in   their  own   conscience 
as  with  a  hot  iron  ;  for-  3 
bidding    to    marry,    and 
commanding  to    abstain 
from   meats,   which  God 
created    to    be    received 
with    thanksgiving    by 
them     that    believe    and 
know    the    truth.      For  4 
every  creature  of  God  is 
good,  and  nothing  is  to 
be  rejected,  if  it  be  re- 
ceived   with     thanksgiv- 
ing :    for  it  is  sanctified  5 
through  the  word  of  God 
and  prayer. 

If  thou  put  the  breth-  6 
ren    in    mind    of    these 
things,  thou   shalt  be  a 

rests  on  no  sufficient  ancient  evidence. 
Some  ancient  authorities  read  which. 

4  Gr.  demons. 

5  Or,  seared 


belongs  to  the  second  has  been 
;idded  by  a  later  hand  or  not. 
The  weight  of  authority,  how- 
ever, appears  to  be  in  favor  of 
the  reading  adopted  by  the  New 
Version. 

CHAPTER  IV. 

1 .  Doctrines  of  devils  ;  corrupt 
and  wicked  doctrines. 

2.  Through  the  hypocrisy  of 
men ;  these  false  teachers  are 
represented  by  Paul  as  the  in- 
struments of  seducing  spirits. 

3.  Forbidding,  &c. ;  that  is, 
enjoining  self-imposed  penances 
and  mortifications,  as  a  mode  of 
obtaining  the  favor  of  God. 
There  has  been,  in  all  ages  of 
the  church,  a  great  tendency  to 
this  error. 


r36 


I.  TIMOTHY. 


4.6- 


good  minister  of  Christ 
Jesus,  nourished  in  the 
words  of  the  faith,  and 
of  the  good  doctrine 
which  thou  hast  followed 
7 until  now:  but  refuse 
profane  and  old  wives' 
fables.  And  exercise 
thyself    unto    godliness: 

8  for  bodily  exercise 
is  profitable  '  for  a  little  ; 
but  godliness  is  profitable 
for  all  things,  having 
promise  of  the  life  which 
now  is,  and  of  that  which 

9  is  to  come.  Faithful  is 
the   saying,  and  worthy 

10  of  all  acceptation.  For 
to  this  end  we  labour  and 
strive,  because  we  have 
our  hope  set  on  the  living  | 
God,  who  is  the  Saviour 
of  all  men,  specially   of 

11  them  that  believe.    These 
things    command    and 

12 teach.     Let  no   man  de- 
spise thy  youth  ;  but  be 

1  Or,  for  little 


7.  He/use;  reject.  —  Old  wives'' 
fables;  nursery  tales,  which  can 
only  please  the  merest  children 
in  religious  knowledge.  —  Godli- 
ness, that  is,  moral  and  spiritual 
purity  rather  than  outward 
sanctity,  sought  through  self-in- 
flicted mortification. 

8.  Bodily  exercise— for  a  little  ; 
or,  as  in  the  marginal  reading  of  | 
the  Old  Version,  is  profitable  for 
a    little    time.  —  Godliness;  holi- 
ness of  heart. 

10.  Who  is  the  Saviour  of  all 
men  ;  inasmuch  as  he  offers  sal- 
vation to  all. 

12.  Let    no   man    despise    thy 


thou  an  ensample  to  them 
that  believe,  in  woid,  in 
manner  of  life,  in  love, 
in  faith,  in  purity.  Till  13 
I  come,  give  heed  to  read- 
ing, to  exhortation,  to 
teaching.  Neglect  notl4 
the  gift  that  is  in  thee, 
which  was  given  thee  by- 
prophecy,  with  the  laying 
on  of  the  hands  of  the 
presbytery.  Be  diligent  15 
in  these  things  ;  give  thy- 
self wholly  to  them  ;  that 
thy  progress  may  be  man- 
ifest unto  all.  Take  heed  16 
to  thyself,  and  to  thy 
teaching.  Continue  i  n 
these  things  ;  for  in  doing 
this  thou  shalt  save  both 
thyself  and  them  that 
hear  thee. 

Rebuke  not  an  elder,  5 
but     exhort    him     as    a 
father  ;  the  younger  men 
as    brethren  :     the   elder  2 
women  as  mothers  ;   the 


youth;  that  is,  let  your  life  and 
conversation  be  such  that  they 
will  not. 

14.  The  gift;  the  ministerial 
office. — By  prophecy  ;  by  divine 
direction.  —  The  presbytery  ;  the 
eldership,  —  referring  to  those 
older  than  himself  in  the  minis- 
terial work,  by  whom  he  was 
solemnly  inducted  to  the  office. 

15.  thy  progress  ;  thy  spiritual 
advancement  and  welfare.  An 
important  variation  from  the  Old 
Version.  The  minister  is  so  to 
give  himself  to  study  as  to  make 
it  apparent  to  all  his  congrega- 
tion that  he  is  growing  both  ia 
knowledge  and  in  grace. 


-5.  11. 


I.  TIMOTHY. 


737 


younger  as  sisters,  in  all 

3  purity.  Honour  widows 
that  are  widows  indeed. 

4  But  if  any  widow  hath 
children  o  r  grandchil- 
dren, let  them  learn  first 
to  shew  piety  towards 
their  own  family,  and  to 
requite  their  parents  :  for 
this  is  acceptable  in  the 

5  sight  of  God.  Now  she 
that  is  a  widow  indeed, 
and  desolate,  hath  her 
hope  set  on  God,  and  con- 
tin  ueth  in  supplications 
and    prayers    night    and 

6  day.  But  she  that  giveth 
herself  to  pleasure  is  dead 

7  while  she  liveth.  These 
things  also  command, 
that  they  maybe  without 

8  reproach.    But  if  any  pro- 


videth  not  for   his  own, 
and     specially    his    owu 
household,    he  hath  de- 
nied   the    faith,    and    is 
worse     than     an     unbe- 
liever.    Let  none  be  en-  9 
rolled  as  a  widow  under 
threescore     years     old, 
having  been  the  wife  of 
one  man,  well  reported  of  10 
for  good  works  ;    if  she 
hath    brought    up    chil- 
dren,   if   she    hath  used 
hospitality  to   strangers, 
if   she   hath  washed  the 
saints'  feet,   if  she  hath 
relieved   the  afflicted,    if 
she  hath   diligently  fol- 
lowed every  good  work. 
But  younger  widows  re- 11 
fuse  :  for  when  they  have 
waxed    wanton    against 


CHAPTER  Y. 

3.  Widoios  indeed ;  those  that 
are  entirely  friendless  and  deso- 
late, as  explained  below,  (v.  5.) 
To  honor  them  in  this  case  means 
to  provide  for  them.  (Compare 
5:17.) 

4.  Grandchildren;  not  as  in 
the  Old  Version,  nephews.  —  To- 
wards their  own  family;  not 
merely  at  home.  We  are  first 
to  show  our  piety  in  the  smaller 
circle  and  toward  those  that 
stand  next  us.—  Let  them, — that 
is,  the  children  or  nephews ;  let 
them  take  care  of  their  relative, 
nnd  not  call  upon  the  church. 

5.  Hath  her  hope  set  on  God, 
&c. ;  that  is,  she  ought  to  trust 
in  God,  and  live  a  holy  and 
blameless  life. 

6.  7s  dead;  dead  to  the  cause 
of  Christ.  Perhaps  the  meaning 
is,  that  she  is  to  be  excluded, 
from  all  share  in  the  charities  of 


the  church. 

9.  Let  none  ue  enrolled  as  a 
widow.  Perhaps  as  proper  sub- 
jects for  the  charity  of  the 
church,  perhaps  in  a  special  band 
of  widows,  set  apart  for  eccle- 
siastical duties  in  the  service  of 
the  church.  The  latter  hypo- 
thesis seems  to  be  sustained  by 
the  context. — Having  been  the 
wife  of  one  man;  having  been 
faithful  and  true  during  her 
married  life.  The  expression 
cannot  be  intended  to  censure  a 
second  marriage,  inasmuch  as 
such  a  marriage  is  recommended 
in  v.  14. 

10.  "Washed  the  saints'1  feet; 
been  hospitable  and  kind  to 
them, — washing  the  feet  being 
the  token  and  symbol  of  hospi- 
tality. 

11.  Refuse  ;  that  is,  in  respect 
to  the  appointment  or  election 
referred  to  above,   (v.  9.) 


738 


I.  TMOTHY. 


5.  11- 


Christ,    they     desire     to 

12  marry ;  having  condemna- 
tion, because  they  have 
rejected  their  first  faith. 

13  And  withal  they  learn 
also  to  be  idle,  going 
about  from  house  to 
house  ;  and  not  only  idle, 
but  tattlers  also  and  busy- 
bodies,  speaking  things 
which    they   ought    not. 

14 1  desire  therefore  that 
the  younger  '  widows 
marry,  bear  children,  rule 
the  household,  give  none 
occasion  to  the  adversary 

15 for  reviling:  for  already 
some    are     turned    aside 

16  after  Satan.  If  any 
woman  that  believeth 
hath  widows,  let  her  re- 
lieve them,  and  let  not 
the  church  be  burdened; 
that  it  may  relieve  them 
that  are  widows  indeed. 

17  Let  the  elders  that  rule 
well  be  counted  worthy 

1  Or,  women 


12.  We  are  not  sufficiently 
acquainted  with  the  usage  in  the 
■earl}'  church,  to  which  the  apos- 
tle refers  in  this  passage,  (9-12,) 
to  account  for  the  apparent 
severity  of  this  language.  It 
seems  to  imply  that,  being  re- 
ceived into  the  number  referred 
to  above,  (v.  9,)  they  came  un- 
der some  obligation  to  remain 
single,  and  to  devote  themselves 
for  life  to  the  service  of  the 
church.  But  what  circumstances 
there  were  to  render  it  necessary 
or  desirable  to  impose  such  an 
obligation  does  not  appear. 

14.  The  younger  widows ;  in- 
eluding,  of  course,  the  widows, 
as  it   is   this   class  which  is  the 


of    double    honour,    es- 
pecially those  who  labour 
in  tne  word  and  in  teach- 
ing      For  the   scripture  18 
saitn. .  Thou     shalt     not 
muzaie  the   ox  when   he 
treadeth    out    the    corn. 
And.  The  labourer  is  wor- 
thy of  his  hire.     Against  19 
an   elder  receive   not  an 
accusation,  except  at  the 
moutk  of   two    or   three 
witnesses.    Them  that  sin  20 
reprove   in   the   sight   of 
all,    mat    the    rest    also 
may  oe  in  fear.     I  charge  21 
thee  in  the  sight  of  God, 
and  Christ  Jesus,  and  the 
elecx    angeis,    that    thou 
observe  these  things  with- 
out "prejudice,  doing  no- 
thing oy  partiality.     Lay  22 
hands  hastily  on  no  man, 
neitner    oe    partaker    of 
other   men's  sins  :    keep 
thyself    pure.       Be    no 23 
longer  a  drinker  of  water, 

!     2  Or.  vrtjerence 

\  subject  of  these  instructions. 

16.  Hate  widows;    related  to 
'  them,  or  uependent  upon  them. 

17.  Honor ;  reward.  This  is 
shown  to  oe  the  meaning  by 
what  tollows. 

20.  in  zne  sight  of  all;  pub- 
liclj 

21-  The  elect  angels ;  the  holy 
angeie. 

22.  uxy  hands;  in  ordination. 

23.  By  this   direction,    which 
:  stands  in   striking  contrast  with 

the  ascetic  doctrines  which  Paul 
had  conuemned,  (4:3,)  he 
shows  mat  no  religious  end  is 
answered  oy  suffering  any  bodily 
discomiort  or  pain  which  can 
be  avoided  ;  but  that  Christianity 


I.  5— 


I.  TIMOTHY. 


789 


but  use  a  little  wine  for 
thy  stomach's  sake  and 
thine    often     infirmities. 

24 Some  men's  sins  are  evi- 
dent, going  before  unto 
judgement  ;  and  some 
men     also     they     follow 

25  after.  In  like  manner 
also  'there  are  good 
woiks  that  are  evident; 
and  such  as  are  otherwise 
cannot  be  hid. 

6  Let  as  many  as  are 
2  servants  under  the  yoke 
count  their  own  masters 
worthy  of  all  honour,  that 
the  name  of  God  and  the 
doctrine     be    not    blas- 

2phemed.  And  they  that 
have  believing  masters, 
let  them  not  despise  them, 
because  they  are    breth- 

1  Gr.  the  works  that  are  good  are  evi- 
dent. 

2  Gr.  bondservants. 


seeks  to  promote  the  welfare 
and  happiness  of  man  in  all 
respects,  —  in  small  things  as 
well  as  in  great,  at  present  as 
•well  as  for  the  future,  and  in 
respect  to  the  comfort  of  the 
body  as  well  as  to  the  prosperity 
of  the  soul. 

24.  They  folloib  after  ;  that  is, 
they  are  concealed  for  a  time, 
and  afterwards  developed. 

25.  Cannot  he  hid ;  cannot 
long  be  hid.  The  meaning  of 
the  two  verses  is,  that,  though 
sin  may  be  secreted  for  a  time, 
and  virtue  remain  unobserved, 
yet  in  the  end  the  true  character 
of  every  one  will  be  fully 
known. 

CHAPTER  VI. 
1.    Under  the  yoke;   the    yoke 
of  bondage. — Be  not  blasphemed; 
that   is,    that   reproach     be    not 


ren  ;  but  let  them  serve 
them  the  rather,  because 
they  that  3  partake  of  the 
benefit  are  believing  and 
beloved.  These  things 
teach  and  exhort. 

If  any  man  teacheth  a  3 
different  doctrine,  a  n  d 
consenteth  not  to  4  sound 
words,  even  the  words  of 
our  Lord  Jesus  Christ, 
and  to  the  doctrine  which 
is  according  to  godliness  ; 
he  is  puffed  up,  knowing  4 
nothing,  but  'doting 
about  questionings  and 
disputes  of  words,  where- 
of cometh  envy,  strife, 
railings,  evil  surmisings, 
wranglings  of  men  cor-  5 
rupted  in  mind  and  bereft 
of   the  truth,   supposing 

3  Or,  lay  hold  of 

4  Gr.  healthful. 

5  Gr.  sick. 


brought  upon  the  cause  of 
Christ. 

2.  Despise  them;  treat  them 
with  disrespectful  freedom. — Be- 
cause they  that  partake  of  the 
benefit;  i.  e.,  of  their  service. 
The  Christian  servant  is  not  to 
treat  his  Christian  master  with 
undue  familiarity  because  both 
are  Christians,  but  is  rather  to 
render  him  a  more  faithful  ser- 
vice because  he  is  a  member  of 
the  same  household  of  faith. 

5.  That  godliness  is  a  way  of 
gain.  The  rendering  of  the  Old 
Version,  gain  is  godliness,  is 
clearly  an  error.  No  one  sup- 
poses that  gain  is  godliness,  but 
there  are  a  great  many  in  our 
own  times,  as  well  as  in  those  of 
Paul,  who  are  attracted  to  god- 
liness, because  they  regard  it  a 
means  or  way  of  gain. 


740 


I.  TIMOTHY. 


6.5 


that  godliness  is  a  way  of 
6  gain.     But  godliness  with 

contentment  is  great 
7 gain:    for    we    brought 

nothing   into    the  world, 

for  neither  can  we  carry 

8  anything  out ;  but  having 
food  and  covering  'we 
shall    be    therewith   con- 

9  tent.  But  they  that  de- 
sire to  be  rich  fall  into  a 
temptation  and  a  snare 
and  many  foolish  and 
hurtful  lusts,  such  a  s 
drown  men  in  destruction 

iOand  perdition.  For  the 
love  of  money  is  a  root 
of  all  "kinds  of  evil: 
which  some  reaching  after 
have  been  led  astray  from 
the  faith,  and  have 
pierced  themselves 
through  with  many  sor- 
rows. 

ll     But    thou,    O    man   of 


1  Or,  in  these  we  shall  have  enough 

2  Gr.  evils. 


8.  We  shall  he  therewith  con- 
tent;  or,  as  in  the  margin,  in 
these  ice  shall  hair  enough.  The 
apostle  does  not  exhort  Christians 
to  contentment,  but  states  as  a 
fact  what  is  the  Christian  ex- 
perience of  contentment  in  a 
simple  provision  for  the  neces- 
sary wants  of  the  body. 

9.  They  that  desire  to  be  rich. 
This  hardly  sufficiently  expresses 
the  force  of  the  original,  which 
i>  rather  they  who  are  determined 
to  he  rich ;  whose  will  is  set  up- 
on the  acquisition  of  wealth. 

10.  Root  of  all  kinds  of  evil  ; 
not  the  root  of  all  evil.  All  evil 
does  not  grow  out  of  the  love  of 
money.  There  arc  other  evil 
roots  in  men,  such  as  the  love  of 


God,  flee  these  things ; 
and  follow  after  right- 
eousness, godliness,  faith, 
love,  patience,  meekness. 
Fight  the  good  fight  of  12 
the  faith,  lay  hold  on  the 
life  eternal,  whereunto 
thou  wast  called,  and 
didst  confess  the  good 
confession  in  the  sight  of 
many  witnesses.  I  charge  13 
theeln  the  sight  of  God, 
w  h  o  3  quickeneth  a  1 1 
things,  and  of  Christ  Je- 
sus, who  before  Pontius 
Pilate  witnessed  the  good 
confession  ;  that  t  h  o  u  14 
keep  the  commandment, 
without  spot,  without  re- 
proach, until  the  appear- 
ing of  our  Lord  Jesus 
Christ :  which  in  4  its  own  15 
times  he  shall  shew,  who 
is  the  blessed  and  only 
Potentate,   the    King    of 


3  Or,  preserveth  all  things  alive 

4  Or,  his 


power,  the  love  of  present  ani- 
mal pleasure  and  the  like;  but 
almost  every  kind  of  evil  does 
grow  out  of  the  love  of  money. 

12.  Confess — confession.  This 
word  is  substituted  for  profes- 
sion in  the  Old  Version,  to  cor- 
respond with  verse  13,  where  the 
same  Greek  word  is  used.  The 
original  implies  simply  a  public 
assent;  in  this  case  assent  to 
the  great  doctrines  of  Christian- 
ity. 

13.  Who  quickeneth  all  things ; 
who  giveth  life  to  all  things. — 
Witnessed  the  good  confession.  He 
boldly  avowed  himself  to  be  the 
Messiah.     (John  18:  35-37.) 

15.  In  its  own  times;  in  its 
own  promised  time. 


—6.   21. 


I.  TIMOTHY 


'41 


'kings,  and  Lord  of 
16 "lords:  who  only  hath 
immortality,  dwelling  in 
light  unapproachable  ; 
wThom  no  man  hath  seen, 
nor  can  see  :  to  whom  be 
honour  and  power  eternal. 
Amen. 

17  Charge  them  that  are 
rich  in  this  present  Vorld, 
that  they  be  not  high- 
minded,  nor  have  their 
hope  set  on  the  uncer- 
tainty of  riches,  but  on 
God,  who  giveth  us  richly 

18  all  things  to  enjoy;  that 
they  do  good,  that  they 
be  rich   in   good  works, 

1  Gr.  them  that  reign  as  kings. 

2  Gr.  them  that  ride  as  lords. 

3  Or,  age 


17.  Uncertainty  of  riches;  a 
strong  expression  which  repre- 
sents the  hope  as  reposed  in  that 
very  quality  in  riches  which 
renders  them  untrustworthy. 

20.  Oppositions,  &c. ;  opposi- 
tions to  the  truth  by  false  phi- 
losophy. 


that  they  be  ready  to  dis- 
tribute, 4  willing  to  com- 
municate; laying  up  in  19 
store  for  themselves  a 
good  foundation  against 
the  time  to  come,  that 
they  may  lay  hold  on  the 
life  which   is  life  indeed. . 

O  Timothy,  guard6 that 20 
which  is  committed  unto 
t7iee,  turning  away  from 
the  profane  babblings  and 
oppositions  of  the  know- 
ledge which  is  falsely  so 
called  ;  which  some  pro-  21 
fessing  have  6  erred  con- 
cerning the  faith. 

Grace  be  with  you. 

4  Or,  ready  to  sympathize 

5  Gr.  the  deposit. 

6  Gr.  missed  the  mark. 


IF  The  subscription  to  this 
epistle  in  the  Old  Version  is  as 
follows:  "  The  first  to  Timothy 
was  written  from  Laodicea, 
which  is  the  chief  est  city  of 
Phrygia  Pacatiana. "  This  is  not, 
however,  authoritative,  and  is, 
therefore,  omitted  by  the  Re^ 
visers. 


TH.£    SECOND    EPISTLE    TO 

TIMOTHY. 


Theke  is  evidence  in  the  historical  records  of  the  early  church, 
that  Paul,  after  having  been  liberated  irom  nis  first  confinement 
at  Rome,  was  imprisoned  again,  and  that  this  second  imprison- 
ment terminated  in  his  martyrdom,  some  have  supposed  that 
the  Second  Epistle  to  Timothy  was  written  during  this  second 
imprisonment,  and  just  before  the  apostle's  death,  to  which 
approaching  event  they  consider  the  expressions,  4:6,  8,  as  allud- 
ing. Others  maintain  that  it  was  written  during  his  first  im- 
prisonment, aud  at  an  early  period  01  it,  since  he  sends  for 
Timothy  to  join  him,  (4:  21;)  and  Timothy  is  spoken  of  as  with 
him  in  several  of  the  Epistles  written  irom  ltome.  It  is  not  im- 
portant, however,  in  regard  to  the  interpretation  of  the  Epistle, 
to  determine  this  question;  for-  tnougn  commentators  arc 
divided  in  respect  to  the  date  to  wmch  it  is  to  be  referred,  all 
agree  that,  like  the  other,  it  is  a  letter  oi  instructions  in  respect 
to  the  administration  of  the  affairs  oi  the  church,  sent  to 
Timothy  at  Ephesus,  from  Paul  at  Home ;  and  this  is  all  that 
seems  to  be  necessary  to  a  proper  undemanding  of  it. 


1  Paul,  an  apostle  of 
Christ  Jesus  lby  the  will 
of  God,  according  to  the 
promise  of  the  life  which 

2  is  in  Christ  Jesus,  to 
Timothy,  my  beloved 
child :  Grace,  mercy, 
peace,  from  God  the  Fa- 

1  Gr.  through. 


CHAPTER  I. 

1.    The  promise  of  the  life;  of 
eternal  life  and  salvation. 

3.   From    my  forefathers ;    as 

[742] 


ther  and  Christ  Jesus  our 
Lora. 

1  tnank  God,  whom  1 3 
serve  irom  my  forefathers 
in  a  pure  conscience,  how 
unceasing  is  my  remem- 
brance of  thee  in  my 
supplications,  night  and 


his  lorefathers  had  done.  The 
God  wnom  ne  was  serving  was 
the  same  i*od  that  the  patriarchs 
had  worsnipped  in  ancient 
time*. 


— t  12. 


II.  TIMOTHY. 


743 


4  day  longing  to  see  thee, 
remembering  thy  tears, 
that  I  may  be  filled  with 

5  '  joy;  having  been  remind- 
ed of  the  unfeigned  faith 
that  is  in  thee  ;  which 
dwelt  first  in  thy  grand- 
mother Lois,  and  thy 
mother  Eunice ;  and,  I 
am    persuaded,    in     thee 

6  also.  For  the  which 
cause  I  put  thee  in  re- 
membrance that  thou 
2  stir  up  the  gift  of  God, 
which  is  in  thee  through 
the     laying    on     of    my 

7  hands.  For  God  gave  us 
not  a  spirit  of  tearfulness  ; 
but  of  power  and  love  and 

83discipline.  Be  not 
ashamed  therefore  of  the 
testimony  of  our  Lord, 
nor  of  me  his  prisoner : 
but  suffer  hardship  with 


1  Ox,  joy  in  being  reminded 

2  Gi\  stir  into  flame. 


4.  Thy  tears;  referring,  per- 
haps, to  the  occasion  when  he 
bade  farewell  to  the  elders  at 
at  Ephesus,  as  narrated  Acts  20: 
37,  38,  where  Timothy,  it  is  not 
improbable,  had  taken  leave  of 
him. 

5.  Eunice.  She  was  a  Jewess, 
as  is  stated  Acts  16: 1. 

6.  Stir  up  the  gift  of  God;  be 
diligent  and  active  in  the  exer- 
cise of  the  gift,  that  is,  the 
office  of  the  ministry. —  The  lay- 
ing on  of  my  hands.  His  ordina- 
tion to  the  work  of  the  ministry 
was  stated,  in  1  Tim.  4 :  14,  to 
be  by  the  presbytery,  that  is,  the 
elders.  But  the  ceremony  of 
laying  on  of  hands  was  often 
performed  in  token  of  any 
special   consecration,  as  well  as 


the  gospel  according  to 
the  power  of  God ;  who  9 
saved  us,  and  called  us 
with  a  holy  calling,  not 
according  to  our  works, 
but  according  to  his  own 
purpose  and  grace,  which 
was  given  us  in  Christ 
Jesus  before  times  eter- 
nal, but  hath  now  been  10 
manifested  by  the  appear- 
ing of  our  Saviour  Christ 
Jesus,  who  abolished 
death,  and  brought  life 
and  incorruption  to  light 
through  the  gospel, 
vvhereunto  I  was  appoint- 11 
ed  a  4  preacher,  and  an 
apostle,  and  a  teacher. 
For  the  which  cause  1 13 
suffer  also  these  things  : 
yet  I  am  not  ashamed ; 
for  I  know  him  whom  I 
have  believed,  and  I  am 


3  Gr.  sobering. 

4  Gr.  herald. 


in  cases  of  original  induction  to 
the  ministerial  office.  For  an 
example,  see  Acts  13:2,  3.  So 
Paul  appears  to  have  consecrated 
Timothy  for  the  particular  work 
to  which  he  called  him. 

9.  Not  according  to;  not  in 
consequence  of. — Given  us; 
designed  for  us,  appropriated  to 
us. — Before  times  eternal ;  this  is 
a  nearly  literal  rendition  of  the 
original,  which  the  Old  Version 
paraphrased  by  the  phrase  before 
the  iDorld  began.  The  scholars 
are  not  agreed  in  its  interpreta- 
tion. 

10.  Who  abolished  death  ;  hath 
taken  away  its  power  and  sting. 

12.  Th ese  th  in gs  ;  the  h ar d - 
ships  of  his  imprisoiment. 


744 


II.  TIMOTHY. 


1.  12- 


persuaded  that  lie  is  able 
to  guard  '  that  which  I 
have  committed  unto  him 

13  against  that  day.  Hold 
the  pattern  of  "sound 
words  which  thou  hast 
heard  from  me,  in  faith 
and  love  which  is  in  Christ 

14  Jesus.  3 That  good  thing 
which  was  committed  un- 
to thee  guard  through  the 
4  Hoty  Ghost  which 
dwelleth  in  us. 

15  This  thou  knowest, 
that  all  that  are  in  Asia 
turned  away  from  me  ;  of 
whom  are  Phygelus  and 

i6Hermogenes.  The  Lord 
grant  mercy  unto  the 
house  of  Onesiphorus : 
for  he  oft  refreshed  me, 
and  was  not  ashamed  of 

17  my  chain  ;  but,  wThen  he 
was  in  Rome,  he  sought 
me  diligently,  and  found 

18  me  (the  Lord  grant  unto 
him  to  find  mercy  of  the 

1  Or,  that  which  he   hath  committed 
unto  me    Gr.  my  deposit. 

2  Gr.  healthful. 


13.  Of  sound  words  ;  of  sound 
doctrine. 

14.  That  good  thing ;  the  sa- 
cred trust  of  the  ministry. 

16.  The  house  ;  the  family.  It 
would  seem  that  this  family  re- 
side! in  Ephcsus,  as  a  salutation 
is  sent  to  the  members  of  it  at  the 
close  of  the  Epistle,  (4:  19,)  and 
there  Onesiphorus  had  himself 
shown  Paul  kindness,  (v.  16.) 
He  had,  however,  now  been  at 
Rome.  From  the  message  being 
only  to  his  family,  it  would 
seem  that  Onesiphorus  was  still 
absent  from  Ephesus,  or  dead. 


Lord  in  that  day) ;  and  in 
how  many  things  he  min- 
istered at  Ephesus,  thou 
knowest  very  well. 

Thou     therefore,     my  2 
child,  be  strengthened  in 
the    grace    which  is    in 
Christ   Jesus.      And   the  2 
things  which  thou  hast 
heard    from    me    among 
many  witnesses,  the  same 
commit  thou   to  faithful 
men,  who  shall  be  able  to 
teach  others  also.    'Suffer  3 
hardship  with  me,  as  a 
good    soldier    of     Christ 
Jesus.       No    soldier    on  4 
service    entangleth    him- 
self in  the  affairs  of  this 
life  ;  that  he  may  J3lease 
him  who  enrolled  him  as 
a  soldier.     And  if  also  a  5 
man     contend    in     the 
games,  he  is  not  crowned, 
except  he  have  contended 
lawfully.     The  husband- 6 
man  that  laboureth  must 


3  Gr.  The  good  deposit. 

4  Or,  Holy  Spirit 

5  Or,  Take  thy  part  in  suffering  hard- 
ship, as  &c. 


CHAPTER  II. 

2.  To  faithful  men ;  as  min- 
isters of  the  gospel. 

3.  Suffer  hardship;  the  original 
implies  participation  with  an- 
other in  suffering,  and  the  mean- 
ing may  be  that  of  the  text  or 
that  of  the  marginal  reading. 

5.  Contend;  in  the  athletic 
games  common  in  those  days  as 
public  amusements.  — Lawfully  ; 
according  to  the  rules  and  con- 
ditions established  for  the  regu- 
lation of  the  game. 

6.  The  meaning  is,  that  the 
husbandman  is  the  first  to  par- 


2.  19— 


II.  TIMOTHY. 


745 


be  the  first  to  partake  of 

7  the  fruits.  Consider  what 
I  say  ;  for  the  Lord  shall 
give   thee  understanding 

8  in  all  things.  Remember 
Jesus  Christ,  risen  from 
the  dead,  of  the  seed  of 
David,   according   to  my 

9  gospel  :  wherein  I  suffer 
hardship  unto  bonds,  as 
a  malefactor  ;  but  the 
word     of    God    is    not 

10 bound.  Therefore  I  en- 
dure all  things  for  the 
elect's  sake,  that  they 
also  may  obtain  the  sal- 
vation which  is  in  Christ 
Jesus  with  eternal  glory. 

11  Faithful  is  the  'saying: 
For  if  we  died  with  him, 
we   shall  also    live  with 

12 him  :  if  we  endure,  we 
shall  also  reign  with  him : 
if  we  shall  deny  him,  he 

13  also  will  deny  us  :  if  we 
are  faithless,  he  abide th 
faithful;  for  he  cannot 
deny  himself. 

1  Or,  saying  ;  for  if  &c. 

2  Many  ancient  authorities  read  God. 

3  Or,  holding  a  straight  course  in  the 
word  of  truth  Or,  rightly  dividing  the 
word' of  truth 

take  of  the  fruits  of  the  harvest. 
So  in  spiritual  things:  he  who 
labors  for  others  will  be  the  first 
to  enjoy  spiritual  fruit  himself, 
— a  truth  abundantly  illustrated 
and  demonstrated  in  the  ex- 
perience of  faithful  pastors, 
Sunday-school  teachers,  and 
Christian  parents.  It  is  here 
held  up  before  Timothy  as  an 
incentive  to  spiritual  faithful 
ness. 

8.     My     gospel;     the     gospel 
which    has    been    intrusted    to 


Of    these    things    put  14 
them    in    remembrance, 
charging    them     in    the 
sight  of  2  the  Lord,  that 
they    strive    not    about 
words,  to  no  profit,  to  the 
subverting  of  them  that 
hear.     Give  diligence  to  15 
present  thyself  approved 
unto    God,    a    workman 
that  needeth  not  to    be 
ashamed,       "handling 
aright  the  word  of  truth. 
But  shun    profane    bab-16 
blings  :  for  they  will  pro- 
ceed further  in  ungodli- 
ness, and  their  word  will  17 
4  eat  as  doth  a  gangrene  : 
of  whom    is   Hymenseus 
and  Philetus  ;   men  who  18 
concerning  the  truth  have 
6  erred,   saying  that  6  the 
resurrection    is    past    al- 
ready, and  overthrow  the 
faith  of  some.     Howbeiti9 
the    firm    foundation    of 
God      standeth,     having 
this  seal,  The  Lord  know- 

4  Or,  spread 

5  Gr.  missed  the  mark. 

6  Some  ancient  authorities  read  a  re- 
surrection 


9.  Wherein;'  in  preaching 
which. 

11.  Died  with  him  ;  dead  to  sin 
with  him. 

17.  Their  word ;  their  influ- 
ence.—  Will  eat  as  doth  a  gan- 
grene; corrupting  and  destroy- 
ing the  spirit  of  piety. 

19.  The  Jinn  foundation  of 
Gcd ;  the  foundation  which 
God  has  laid,— meaning  that 
portion  of  the  professing  church 
which  he  had  established,  as  is 
indicated  by  what  follows. — 
Let  every  one,  &c. ;  that  is,  there 


MO 


II.  TIMOTHY. 


2.  19- 


eth  them  that  are  his  :  and, 
Let  every  one  that  nameth 
the  name  of  the  Lord  de- 
part from  unrighteous- 
20ness.  Now  in-  a  great 
house  there  are  not  only 
vessels  of  gold  and  of  sil- 
ver, but  also  of  wood  and 
of  earth  ;  and  some  unto 
honour,    and   some   unto 

21  dishonour.  If  a  man 
therefore  purge  himself 
from  these,  he  shall  be  a 
vessel  unto  honour,  sanc- 
tified, meet  for  the  mas- 
ter's  use,    prepared  unto 

22  every  good  work.  But 
flee  'youthful  lusts,  and 
follow  after  righteous- 
ness, faith,  love,  peace, 
with  them  that  call  on 
the  Lord  out   of   a  pure 

23 heart.  But  foolish  and 
ignorant  questionings  re- 
fuse, knowing  that  they 

24 gender  strifes.  And  the 
Lord's  'servant  must  not 
strive,   but  be  gentle  to- 

1  Gr.  bondservant. 

2  Or,  instructing 

3  Gr.  return  to  soberness. 

4  Gr.  taken  alive. 


was  a  test  to  determine  the 
genuineness  of  discipleship,  in 
the  personal  holiness  which  was 
manifested  as  the  fruits  of  a 
religious  profession. 

20.  A  great  house;  here  rep- 
resenting the  house  of  God, 
namely,  the  church. 

21.  Purge  himself  from  these  ; 
from  the  errors  and  follies  above 
named. 

24.  Must  not  strive  ;  must  not 
dispute  and  contend. 

26.  As  is  seen  by  the  margin, 
there    is   a  difficulty  respecting 


wards  all,  apt  to  teach, 
forbearing,    in   meekness  25 

2  correcting  them  that 
oppose  themselves  ;  if 
peradventure  God  may 
give  them  repentance  un- 
to the  knowledge  of  the 
truth,     and     they     may20 

3  recover  themselves  out 
of  the  snare  of  the  devil, 
having  been  4  taken  cap- 
tive 6by  the  Lord's  ser- 
vant unto  the  will  of  God. 

But  know  this,  that  in3 
the    last    days    grievous 
times    shall    come.      For  2 
men    shall    be   lovers    of 
self,    lovers     of     money, 
boastful,    haughty,    rail- 
ers,    disobedient    to  par- 
ents, unthankful,  unholy, 
without  natural  affection,  3 
implacable,       slanderers, 
without    self-control, 
fierce,  no  lovers  of  good, 
traitors,   head  strong, 4 
puffed  up,  lovers  of  pleas- 
ure ratlier  than  lovers  of 


5  Or,  by  the  devil,  unto  the  uill  of 
God  Gr.  by  him.  unto  the  uill  of  him. 
In  the  Greek  the  two  pronouns  are  differ- 
ent. 


the  proper  interpretation  of  this 
passage.  Some  scholars  suppose 
that  Paul  speaks  of  the  emanci- 
pated as  having  been  taken 
captive  by  the  devil,  yet  accord- 
ing to  God's  will,  who  over- 
rules and  controls  even  Satan 
himself;  others,  that  they  are 
represented  as  being  taken  cap- 
tive out  of  the  snare  of  the 
devil  by  the  servant  of  the  Lord, 
i.  e.,  his  minister,  in  accordance 
with  God's  will,  who  desires  all 
men  to  be  6aved. 


-3.  17. 


II.  TIMOTHY. 


747 


5  God ;  holding  a  form  of 
godliness,  but  having 
denied  the  power  thereof : 
from     these     also      turn 

6  away.  For  of  these  are 
they  that  creep  into 
houses,  and  take  caDtive 
silly  women  laden  with 
sins,  led  away  bv  divers 

7  lusts,  ever  learning,  and 
never  able  to  come  to  ihe 
knowledge  of  the   trurh. 

8  And  like  as  Jannes  and 
Jambres  withstood  Moses, 
so  do  these  also  with- 
stand the  truth  t  men 
corrupted  in  mind,  repro- 
bate concerning  the  faith. 

9  But  they  shall  proceed  no 
further:  for  their  xolly 
shall  be  evident  unto  all 
men,  as  theirs  also  came 

10  to  be.  Bat  thou  didst 
follow  my  teaching,  con- 
duct, purpose,  faith, 
longsuffering,  love,  pa- 
ll tience,  persecutions, 
sufferings ;  what  things 
befell  me  at  Antioch,  at 
Iconium,  at  Lystra  ;  what 


1  Gr.  what 

2  Or,  Every  scripture   is   inspired   of 


CHAPTER  III. 

5.  A  form  of  godliness ;  an 
outward  pretension  to  godli- 
ness. 

8.  Jannes  and  Jambres  ;  names 
handed  down  by  tradition, 
though  not  mentioned  in  the 
Old  Testament,  as  those  of  the 
magicians  who  resisted  the 
claims  of  Moses  to  be  received 
as  the  messenger  of  God  in  the 
palace  of  Pharaoh. 

9.  As  theirs  ;  that  is,  the  folly 
of  the  magicians,  as  recorded  in 


persecutions   I  endured : 
and  out  of  them  all  the 
Lord  delivered  me.     Yea,  13 
and  all  that  would  live 
godly    in     Christ    Jesus 
shall    suffer  persecution. 
But  evil  men  and  impos- 13 
tors  shall  wax  worse  and 
worse,  deceiving  and  be- 
ing deceived.     But  abide  14 
thou  in  the  things  wdiich 
thou    hast    learned    and 
hast    been    assured     of, 
knowing  of  '  whom  thou 
hast  learned  them;    and  15 
that  from    a   babe   thou 
hast    knowm    the    sacred 
writings  which  are  able  to 
make  thee  wise  unto  sal- 
vation   through    faith 
which  is  in  Christ  Jesus. 
2  Every  scripture  inspired  16 
of  God  is  also  profitable 
for  teaching,  for  reproof, 
for    correction,    for    'in- 
struction    which    is    in 
righteousness:     that   the  17 
man  of  God  may  be  com- 
plete, furnished  complete- 
ly unto  every  good  work. 

God,  and  profitable 
3  Or,  discipline 


the  account  in  Exodus. 

16.  The  reading  given  here  in 
the  margin  is  that  of  the  Old 
Version.  Scholars  are  not  agreed 
as  to  which  is  the  preferable 
reading.  The  difference,  how- 
ever, is  not  doctrinall3r  very 
important,  whichever  view  be 
taken  the  meaning  is  the  same. 
The  apostle  has  been  speaking 
of  the  Old  Testament  Scriptures; 
he  now  goes  on  to  declare  that 
every  Scripture,  i.  e.,  sacred 
writing,  is  inspired  of  God,  and 


US 


II.  TIMOTHY. 


4.  1— 


4  'I  charge  thee  in  the 
sight  of  God,  and  of 
Christ  Jesus,  who  shall 
judge  the  quick  and  the 
dead,  and  by  his  appear- 
ing   and    his     kingdom ; 

2  preach  the  word  ;  be  in- 
stant in  season,  out  of 
season  ;  3  reprove,  rebuke, 
exhort,  with  all  longsuf- 

3  fering  and  teaching.  For 
the  time  will  come  when 
they  will  not  endure  the 
3 sound  'doctrine;  but, 
having  itching  ears,  will 
heap  to  themselves  teach- 
ers after  their  own  lusts  ; 

4  a  rid  will  turn  away  their 
ears  from  the  truth,  and 
turn    aside    unto    fables. 

§  But  be  thou  sober  in  all 

1  Or,  I  testify,  in  the  sight.,  .dead,  both 
of  his  appearing  <(-<•. 
"  2  Or,  bring  to  the  proof 


is  profitable  for  religious  instruc- 
tion as  a  means  of  reproving 
men  of  sin,  turning  them  into 
the  ways  of  righteousness,  and 
giving  them  instruction  and 
guidance  therein. 

CHAPTER  IV. 

3.  Heap  to  themselves  teachers  ; 
by  listening  to  every  teacher 
that  offers  instruction,  however 
false  his  pretensions. 

6.  For  I  am  already  heing 
offered  ;  not,  as  in  the  Old  Ver- 
sion, /  am  now  ready  to  he  offered. 
The  apostle  in  bonds  at  Rome 
speaks  of  himself  as  a  victim 
bound  and  ready  to  be  laid  on 
the  altar  as  a  sacrifice. — Is  come. 
This  passage  (6-8)  has  been  by 
some  considered  as  indicating 
that  Paul  wrote  this  Epistle 
when  very  near  the  close  of  his 
life,  during  a  second  imprison- 
ment,   which   tradition   teaches 


things,  suffer  hardship, 
do  the  work  of  an  evan- 
gelist, fulfil  thy  ministry. 
For  I  am  already  being  6 
'offered,  and  the  time  of 
my  departure  is  come.  1 7 
have  fought  the  good 
fight,  I  have  finished  the 
course,  I  have  kept  the 
faith  :  henceforth  there  is  8 
laid  up  for  me  the  crown 
of  righteousness,  which 
the  Lord,  the  righteous 
judge,  shall  give  to  me  at 
that  day  :  and  not  only 
to  me,  but  also  to  all  them 
that  have  loved  his  ap- 
pearing. 

Do    thy     diligence    to  9 
come    shortly  unto    me : 
for    Demas    forsook  me,  10 

3  Gr.  healthful. 

4  Or,  t fuelling 

5  Gr.  powed  out  as  a  drink-offering. 


that  he  suffered  at  Rome,  and 
which  terminated  in  his  martyr- 
dom. The  directions,  however, 
which  follow,  (11-13,  21,)  seem 
to  imply  that  he  did  not  con- 
sider his  work  as  yet  absolutely 
ended.  If  the  latter  supposition 
is  correct,  this  passage  must, 
mean  only  that  he  felt  that  he 
was  gradually  drawing  towards 
the  close  of  his  labors.  In 
either  case  it  is  interesting  to 
observe  that  the  faith  and  hope 
which  had  given  him  activity 
and  guidance  during  his  long 
life  of  suffering  and  danger, 
now  became  his  solace  and  sup- 
port when  he  found  himself  near 
its  end. 

8.  That  have  loved  his  appear- 
ing ;  that  desire  it,  looking  for- 
ward to  it  with  joyful  anticipa- 
tions. 

10.  Demas  is  mentioned  as 
with  the  apostle  when  he  wrote 


*-4.  31, 


II.  TIMOTHY. 


749 


having  loved  this  present 
1  world,  and  went  to  Thes- 
salonica ;  Crescens  to 
3  Galatia,  Titus  to  Dalma- 
lltia.  Only  Luke  is  with 
me.  Take  Mark,  and 
bring  him  with  thee  :  for 
he  is   useful   to   me    for 

12  ministering.  But  Tychi- 
cus  I   sent    to    Ephesus. 

13  The  cloke  that  I  left  at 
Troas  with  Carpus,  bring 
when  thou  comest,  and 
the  books,  especially  the 

14  parchments.  Alexander 
the  coppersmith  3  did  me 
much  evil :  the  Lord  will 
render  to  him  according 

15  to  his  works  :  of  whom 
be  thou  ware  also  ;  for  he 
greatly     withstood      our 

16  words.  At  my  first  de- 
fence no  one  took  my 
part,  but  all  forsook  me  : 


1  Or,  age 

2  Or,  Gaul 

3  Gr.  shewed. 


his  Epistles  to  the  Colossians  and 
to  Philemon.  (Col.  4:14.  Philem. 
24.) 

11.  Luke  had  accompanied 
Paul  to  Rome,  and  remained 
there  with  him,  as  he  is  repeat- 
edly alluded  to  in  Epistles  writ- 
ten by  Paul  from  that  city. 

12.  Tychicus.  He  is  mention- 
ed. Acts  20:  4,  as  belonging  in 
Asia.  He  was  sent  once  to  Asia 
from  Rome  as  the  bearer  of 
Epistles  from  Paul.  (Ephes.  6: 
21.     Col.  4:  7.) 

13.  At  Troas.  Paul  had 
stopped  at  Troas  on  his  last 
journey  to  Jerusalem.  (Acts 
20:  6.) 

14.  Alexander.     An  Alexander 


may  it  not  be  laid  to  their 
account.  But  the  Lord  17 
stood  by  me,  and 
4  strengthened  me  ;  that 
through  me  the  "message 
might  be  fully  pro- 
claimed, and  that  all  the 
Gren tiles  might  hear  :  and 
I  was  delivered  out  of  the 
mouth  of  the  lion.  The  18 
Lord  will  deliver  me  from 
every  evil  work,  and  will 
save  me  unto  his  heavenly 
kingdom :  to  whom  be 
the  glory  8  for  ever  and 
ever.     Amen. 

Salute      Prisca      a  n  d  19 
Aquila,  and  the  house  of 
Onesiphorus.     Erastus20 
abode   at   Corinth  :     but 
Trophimus  I  left  at  Mile- 
tus  sick.      Do   thy   dili-21 
gence     to     come    before 
winter.    Eubulus  saluteth 


4  Or,  gave  me  power 

5  Or,  proclamation 

6  Gr.  unto  the  ages  of  the  ages. 


of  Ephesus  is  mentioned,  Act* 
19:  33,  as  taking  a  part  in  the 
disturbances  created  by  Deme- 
trius. One  of  this  name  is  also 
referred  to  in  1  Tim.  1 :  20. 

16.  At  my  first  defence  ;  before 
the  tribunal  at  Rome. 

19.  Prisca;  Priscilla.  (Acts 
18:  1-3,  18,  19.) 

20.  Erastus  ;  mentioned  Rom. 
16,  23,  as  the  chamberlain  of  the 
city.  He  was  afterwards  sent 
by  Paul  into  Macedonia.  (Acts 
19:  22.)  Trophimus  is  also 
mentioned  elsewhere  as  an  Ephe- 
sian.     (Acts  20:  4.     21:29.) 

21.  Before  winter ;  when  the 
navigation  would  be  no  longer 
safe. 


750 


It  TIMOTHY. 


4.  21— 


thee,  and  Pudens,  and 
Linus,  and  Claudia,  and 
all  the  brethren. 


The  subscription  to  this  epis- 
tle in  the  Old  Version  was  as 
follows  :  "The  Second  Epistle 
unto  Timotheus,  ordained  the 
first  biahop  of  the  church  of  the 
Ephesiaus,    was    written     from 


The  Lord  be  with  thy  22 
spirit.      Grace    be    with 


vou. 


Rome,  when  Paul  was  brought 
before  Nero  the  second  time." 
It  is,  however,  not  authoritative, 
and  does  not  determine  any- 
thing respecting  the  date  of  the 
epistle. 


THE    EPISTLE    TO 


TITUS. 


Titus  is  often  mentioned  in  the  Epistles  as  Paul's  companion  and 
fellow-laborer.  He  was  a  Greek,  Timothy  being  a  Jew;  and, 
although  Paul  allowed  of  the  circumcision  of  Timothy,  out  of 
regard  to  the  feelings  of  the  Jewish  brethren,  he  would  not 
permit  this  rite  to  be  performed  upon  Titus,  (Gal.  2:3,  4;)  thus 
showing  that,  while  he  allowed  Jews  to  continue  Jews,  he  would 
not  countenance  the  idea  that  the  rites  and  observances  of  the 
Mosaic  law  were  essential  to  the  salvation  of  the  Gentiles.  This 
Epistle  is  addressed  to  Titus  at  Crete,  a  large  island  in  the 
Mediterranean,  south  of  the  Egean  Sea.  It  is  now  called  Candia. 
Paul  had  left  Titus  in  Crete,  in  charge  of  the  churches  which 
had  been  founded  there.  (1:  5.)  His  position  in  respect  to  the 
church,  and  his  duties,  were  similar  to  those  of  Timothy  at 
Ephesus,  and  the  instructions  contained  in  this  Epistle,  ac- 
cordingly, correspond  very  closely  with  those  addressed  to 
Timothy. 


1  Paul,  a  'servant  of 
God,  and  an  apostle  of 
Jesus  Christ,  according 
to  the  faith  of  God's 
elect,  and  the  knowledge 
of  i  he  truth  which  is  ac- 

2 cording  to  godliness,  in 
hope  of  eternal  life,  which 
God,  who  cannot  lie, 
promised     before     times 

3  eternal  ;  but  in  2his  own 


1  Gr.  bondservant. 


2  Or,  its 


CHAPTER   I. 

2.  Times  eternal.  See  2 
Timothy,  1 :  9.  Note.  —  Pro- 
mised; in  the  counsels  of  his 
own  will. 


seasons  manifested  his 
word  in  the  'message, 
wherewith  I  was  intrust- 
ed according  to  the  com- 
mandment of  God  our 
Saviour ;  to  Titus,  my  4 
true  child  after  a  common 
faith :  Grace  and  peace 
from  God  the  Father  and 
Christ  Jesus  our  Saviour. 
For   this   cause   left    1 5 

3  Or,  proclamation 


3.  His  own  seasons;  in  the 
Old  Version,  in  dve  times.  The 
meaning  is,  in  the  time  or  season 
which  he  has  himself  appointed. 

5.  Left  1  thee  in    Crete.     The 

[751] 


fr>2 


TITUS. 


1.  5— 


thee  in  Crete,  that  thou 
shouldest  set  in  order  the 
things  that  were  wanting, 
and  appoint  elders  in 
every  city,  as  I  gave  thee 

6  charge  ;  if  any  man  is 
blameless,  the  husband  of 
one  wife,  having  children 
that  believe,  who  are  not 
accused  of  riot  or  unruly. 

7  For  the  2  bishop  must  be 
blameless,  as  God's  stew- 
ard ;  not  self  willed,  not 
soon  angry,  ano  brawler, 
no  striker,  not  greedy  of 

8  filthy  lucre  ;  but  given  to 
hospitality,  a  lover  of 
good,  soberminded,    just, 

9  holy,  temperate  ;.  holding 
to  the  faithful  word  which 
is  according  to  the  teach- 
ing, that  he  may  be  able 

1  Or,  overseer 

2  Or,  not  quarrelsome  over  wine 

3  Gr.  healthful. 


ship  in  which  Paul  performed 
his  voyage  to  Rome,  as  recorded 
at  the  close  of  the  Acts,  touched 
repeatedly  at  the  ports  of  Crete. 
This  is  the  only  case  in  which 
any  record  remains  of  Paul's 
visiting  the  island.  At  what 
time  he  put  Titus  in  charge 
there,  and  when  this  Epistle  was 
written  to  him,  are  both  wholly 
unknown.  —  Elders  ;  pastors  ; 
called  bishops  in  v.  7. 

6.  These  directions  (6-9)  cor- 
respond very  closely  with  those 
given  to  Timothy  on  the  same 
subject.  (1  Tim.  3:  2-9.)— 
Having  children  that  believe  ;  not 
faithful  children,  but  children 
who  are  believers  or  disciples.  It 
was  important  that  in  the 
heathen  cities,  the  elders  of  the 
churches  should  not  be  those 
whose  children  were  themselves 


both  to  exhort  in  the 
3  sound  4  doctrine,  and  to 
convict  the  gainsayers. 

For  there  are  many  un- 10 
ruly    men,    vain    talkers 
and    deceivers,    specially 
they  of  the  circumcision, 
whose   mouths    must  bell 
stopped  ;  men  who   over- 
throw   whole    houses, 
teaching     things     which 
they  ought  not,  for  filthy 
lucre's    sake.      One    of  12 
themselves,  a  prophet  of 
their  own,  said,   Cretans 
are      alway     liars,     evil 
beasts,      idle     6  gluttons. 
This  testimony  is    true.  13 
For  which  cause  reprove 
them   sharply,  that  they 
may  be    6  sound    in    the 
faith,  not  giving  heed  to  14 

4  Or,  teaching 

5  Gr.  bellies. 

6  Gr.  healthy. 


pagans. — Riot;  dissoluteness  of 
manners,  or  excess  of  any  kind. 

9.  The  faithful  word ;  the 
word  worthy  of  faith;  that  is, 
truths  well-established  and  sure. 
— Sound  doctrine;  sound  instruc- 
tion. —  Gainsayers  ;  opposers. 

10.  They  of  the  circumcision  ; 
the  Jews. 

11.  For  filthy  lucres  sake.  In 
what  way  precisely  this  phari- 
saical  sanctity  was  turned  to  the 
purposes  of  gain,  is  not  known. 
There  are  frequent  allusions, 
however,  to  the  fact  that  this 
was  done.  (Compare  Matt.  28: 
14.      1  Tim.  6:  5.     2  Tim.  3:  6, 

?•) 

12.  A  prophet ;  a  pagan  pro- 
phet.— Idle  gluttons;  a  freer, 
and  yet  in  the  spirit  more  accu- 
rate translate 
Old  Version. 


2.  12. 


TITUS. 


763 


Jewish  fables,  and  com- 
mandments of  men  who 
turn  away  from  the  truth. 

15  To  the  pure  all  things  are 
pure :  but  to  them  that 
are  defiled  and  unbeliev- 
ing nothing  is  pure  ;  but 
both  their  mind  and  their 
conscience     are    defiled. 

16  They  profess  that  they 
know  God  ;  but  by  their 
works  they  deny  him,  be- 
ing abominable,  and  dis- 
obedient, and  unto  every 
good  work  reprobate. 

2  But  speak  thou  the 
things    which    befit    the 

2 '  sound  '  doctrine  :  that 
aged  men  be  temperate, 
grave,  soberminded, 
3  sound  in  faith,  in  love, 

3 in  patience:  that  aged 
women  likewise  be  rever- 
ent in  demeanour,  not 
slanderers  nor  enslaved  to 
much   wine,    teachers   of 

4  that  which  is  good  ;  that 
they  may  train  the  young 
women  to  love  their  hus- 
bands, to  love  their  chil- 

sdren,  to  be  soberminded, 

1  Gr.  healthful. 

2  Or,  teaching 

3  Gr.  healthy. 


15.  All  things  are  pure;  that 
is,  all  kinds  of  meats  and  drinks. 
The  idea  is  the  same  that  the 
apostle  has,  in  his  other  Epistles, 
so  often  advanced,  —  that  he 
whose  heart  is  pure  need  not  be 
solicitous  about  ceremonial  dis- 
tinctions and  prohibitions. 

CHAPTER  II. 

1.  Speak  thou;  teach,  incul- 
cate, 


chaste,  workers  at  home, 
kind,  being  in  subjection 
to   their  own    husbands, 
that  the  word  of  God  be 
not    blasphemed  :     t  h  e  6 
younger  men  likewise  ex- 
hort to  be  soberminded : 
in  all  things  shewing  thy-  7 
self  an  ensample  of  good 
works  ;   in  thy   doctrine 
shewing    unco.rruptness, 
gravity,     sound     speech,  8 
that  cannot  be  condemn- 
ed ;  that  he  that  is  of  the 
contrary    part    may    be 
ashamed,  having  no  evil 
thing  to  say  of  as.     Ex-  9 
hort  *  servants   to  be  in 
subjection   to    their  own 
masters,  and  to  be  well- 
pleasing  to  them    in  all 
things  ;   not  gainsaying  ; 
not  purloining,  but  shew- 10 
ing  all  good  fidelity  ;  that 
they  may  adorn   the  doc- 
trine of  God  our   Saviour 
in    all    things.     For   then 
grace   of  God   5hath   ap- 
peared,   bringing    salva- 
tion to  all  men,  instruct- 12 
ing  us,  to  the  intent  that, 

4  Gr.  bondservants. 

5  Or,  hath  appeared  to  all  men,  bring- 
ing salvation 


3-5.  In  several  respects  the 
translation  of  the  New  Version 
here,  is  both  more  graphic  and 
more  accurate  than  that  of  the 
Old  Version. 

8.  Ashamed;  confounded. 

9.  Gainsaying ;  contradicting 
and  objecting. 

12.  Instructing  us  to  the  i?itent, 
&c.  ;  and  not,  as  in  the  Old  Ver- 
sion, teaching  us  that  we  should 
live,  &c.     The  meaning  is,  that 


754 


TITUS. 


2.12- 


denying  ungodlines  and 
worldly  lusts,  we  should 
live  soberly  and  right- 
eously and  godly  in  this 

13  present  l  world ;  looking 
for  the  blessed  hope  and 
appearing  of  the  glory 
2  of  our  great  God  and 
Saviour    Jesus      Christ  ; 

14  who  gave  himself  for  us, 
that  he  might  redeem  us 
from  all  iniquity,  and 
purify  unto  himself  a 
people  for  his  own  pos- 
session, zealous  of  good 
works. 

15  These  things  speak  and 
exhort  and  reprove  with 
all  "authority.  Let  no 
man  despise  thee. 

3  Put  them  in  mind  to  be 
in  subjection  to  rulers,  to 
authorities,  to  be  obedi- 
ent,   to    be    ready    unto 

2  every  good  work,  to  speak 
evil  of  no  man,  not  to  be 
contentious,  to  be  gentle, 
shewing  all  meekness  to- 

3  ward  all  men.  For  we 
also  were  aforetime  fool- 
i  s  h  ,  disobedient,  de- 
ceived,     serving     divers 

1  Or,  age 

2  Or,  of  the  great  God  and  our  Saviour 

3  Gr.  commandment. 

4  Or,  later 


the  instruction  which  is  afforded 
by  the  Gospel  is  all  for  the  de- 
veloping of  a  sober,  righteous, 
and  godly  life,  and  a  blessed 
hope  of  immortality. 

13.  Ajipearing  of  the  glory, 
&c. ;  of  this  glory  Jesus  Christ 
emptied  himself  when  he  came 
to  the  earth,  but  he  will  put  it 
on  again,  and  appear  ia  glory  at 


lusts  and  pleasures,  liv: 
ing  in  malice  and  envy, 
hateful,  hating  one 
another.  But  when  the 4 
kindness  of  God  our  Sa- 
viour, and  his  love  to- 
ward man,  ap]>eared,  not  5 
by  works  done  in  right- 
eousness, which  we  did 
ourselves,  but  according 
to  his  mercy  he  saved  us, 
through  the  'washing  of 
regeneration  5and  renew- 
ing of  the  6  Holy  Ghost, 
which  he  poured  out  upon  6 
us  richly,  through  Jesus 
Christ  our  Saviour ;  that,  7 
being  justified  by  his 
grace,  we  might  be  made 
7  heirs  according  to  the 
hope  of  eternal  life. 
Faithful  is  the  saying,  8 
and  concerning  these 
things  1  will  that  thou 
affirm  confidently,  to  the 
end  that  they  which  have 
believed  God  may  be  care- 
ful to  8  maintain  good 
works.  These  things  are 
good  and  profitable  unto 
men:  but  shun  foolish 9 
questionings,    and    gene- 

5  Or,  and  through  renewing 

6  Or,  Holy  Spirit 

7  Or,  heirs,  according  to  hope,  of  eternal 
life 

8  Or,  profess  honest  occupations 


the  last  day,  and  for  this  mani- 
festation of  his  glory  the  apostle 
bids  Christian  believers  wait 
and  hope. 

CHAPTER  III. 

1 .  To  be  in  subjection ;  to  be 
obedient. 

9.  The  law  ;  the  Mosaic  law. 
Similar  cautions  were  given  tQ 
Timothy.   (1  Tim.  1:4.) 


—3.  15. 


TITUS. 


755 


alogies,  and  strifes,  and 
fightings  about  the  law  ; 
for  they  are  unprofitable 
lOand  vain.  A  man  that  is 
1  heretical  after  a  first  and 
second    admonition    2  re- 

11  fuse;  knowing  that  such 
a  one  is  perverted,  and 
sinneth,  being  self-con- 
demned. 

12  When  I  shall  send 
Arte  mas  unto  thee,  or 
Tychicus,  give  diligence 
to  come  unto  me  to  Nico- 
polis :    for  there  I  have 

1  Or,  factious 

2  Or,  avoid 


10.  That  is  heretical;  that 
maintains  the  corrupt  opinions 
and  practices  which  the  apostle 
had  been  condemning. — Refuse  ; 
perhaps  exclude  from  the  church ; 
perhaps,  as  in  the  margin, 
avoid. 

12.  The  name  of  Artemas  is 
not  elsewhere  mentioned.  Tychi- 
cus is  spoken  of,  Acts  20 : 4. 
There  were  several  cities  named. 
Nicopolis  in  the  various  prov- 
inces visited  by  Paul,  and  it  is 
uncertain  which  was  here  in- 
tended.— There  to  winter.     This 


determined  to  winter. 
Set  forward  Zenas  the  13 
lawyer  and  Apollos  on 
their  journey  diligently, 
that  nothing  be  wanting 
unto  them.  And  let  our  14 
people  also  learn  to 
3  maintain  good  works  for 
necessary  4  uses,  that  they 
be  not  unfruitful. 

All  that  are  with   me  15 
salute  thee.     Salute  them 
that  love  us  in  faith. 

Grace  be  with  you  all. 


3  Or,  profess  honest  occupations 

4  Or,  wants 


expression  seems  to  imply  that 
Paul  was  not  then  at  Nicopolis, 
as  is  stated  in  the  subscription 
at  the  end  of  the  Epistle.  These 
subscriptions  are  not  to  be  con- 
sidered as  a  part  of  the  inspired 
volume.  They  are  in  many 
instances  supposed  to  be  erro- 
neous. 

The  subscription  to  this  Epis- 
tle, as  given  in  the  Old  Version, 
was  as  follows:  u  It  was  written 
to  Titus,  ordained  the  first 
bishop  of  the  church  of  the 
Cretians,  from  Nicopolis  of  Ma- 
cedonia." 


THE    EPISTLE    TO 


PHILEMON. 


At  the  same  time  that  Paul  sent  his  Epistle  from  Rome  to  the 
churches  at  Ephesus  and  Colossae.  he  wrote  this  letter  to  Phi- 
lemon, apparently  an  officer  of  the  church  at  Colossae,  to  be 
conveyed  by  Onesimus,  his  servant,  who  had  fled  from  his 
master,  and  made  his  way  to  Rome,  where  he  had  been  con- 
verted to  Christianity  under  the  ministry  of  Paul.  The  letter 
states  to  Philemon  the  circumstances  of  the  case,  and  enjoins 
upon  him  to  receive  his  servant  again,  though  not  now  as  a 
servant,  that  is,  as  a  slave,  but  as  a  Christian  brother. 


1  Paul,  a  prisoner  of 
Christ  Jesus,  and  Tim- 
othy '  our  brother,  to 
Philemon     our     beloved 

2  and  fellow-worker,  and 
to  Apphia  2  our  sister, 
and  to  Archippus  our 
fellow-soldier,  and  to  the 
church    in     thy    house : 

3  Grace  to  you  and  peace 
from  God  our  Father  and 
the  Lord  Jesus  Christ. 

4  •  I  thank  my  God  al- 
ways, making  mention  of 
thee  in  my  prayers,  hear- 

1  Gr.  the  brother. 

2  Gr.  the  .bister. 

2.  Our  sister;  instead  of  as  in 
the  Old  Version,  our  beloved 
Apphia. — Apphia  and  Archippus 
may  have  been  the  wife  and  son 
of  Philemon.  Archippus  is  men- 
tioned   in    the    Epistle    to    the  i 


ing  of  3  thy  love,  and  of 
the  faith  which  thou  hast 
toward    the  Lord  Jesus, 
and  toward  all  the  saints ; 
that  the  fellowship  of  thy  6 
faith  may  become  effect- 
ual, in  the  knowledge  of 
every  good    thing  which 
is  in  4  you,   unto  Christ.  i 
For  I  had  much  joy  and  7 
comfort  in  thy  love,  be- 
cause the   hearts   of   the 
saints  have  been  refresh- 
ed through  thee,  brother. 
Wherefore,    though    1 8 

3  Or,  thy  love  and  faith 

4  Many  ancient  authorities  read  us. 


4.   1   thank    my    God.     These 
words  are  to  be  connected  with 
the  fifth  verse.   He  thanked  God 
on  account  of  what  he  heard  of 
Philemon's  love  and  faith.  &c. 
8.    That  which  is  befitting  ;  that 
Colossians,    which    was  sent   at  I  which  is  right, — which  Christian 
the  same  time  with  this.  'principles   require,    meaning   in 

[756] 


—1.  20. 


PHILEMON. 


757 


have  all  boldness  in 
Christ  to  enjoin  thee  that 
9  which  is  befitting,  yet  for 
love's  sake  I  rather  be- 
seech, being  such,  a  one 
as  Paul  l  the  aged,  and 
now  a  prisoner  also  of 
io Christ  Jesus:  I  beseech 
thee  for  my  child,  whom 
I  have    begotten   in  my 

11  bonds,  2  Onesimus,  who 
was  aforetime  unprofit- 
able to  thee,  but  now  is 
profitable  to  thee  and  to 

12  me  :    whom  I  have  sent 

13  back  to  thee  in  his  own 
person,  that  is,  my  very 
heart  :  whom  I  would 
fain  have  kept  with  me, 
that  in  thy  behalf  he 
might  minister  unto  me 
in     the     bonds     of     the 

14  gospel :  but  without  thy 
mind  I  would  do  nothing  ; 
that  thy  goodness  should 
not  be  as   of    necessity, 

1  Or,  an  ambassador,  and  now  &c. 

2  The  Greek  word  means  Helpful. 

respect  to  Onesimus,  as  is  ex- 
plained below. 

12.  My  very  heart ;  mine  own 
self. — The  change  in  this  verse  is 
required  by  the  best  manuscripts. 
The  phrase  in  the  Old  Version 
thou  therefore  receive  him,  was 
probably  interpolated  to  com- 
plete the  sentence,  which  is 
really  not  completed  until  we 
reach  the  17th  verse. 

14.    Thy  mind  ;  thy  consent. 

16.  No  longer  as  a  servant ;  not 
as  a  slave.  Philemon  was  to 
change  entirely  the  nature  of 
the  relation  which  had  subsisted 
between  him  and  his  bondman. 
(Compare  Col.  4 : 1.)  The  eman- 
cipation of  slaves  (Joes  not  at  all 


but    of    free    will.      Fori5 
perhaps  he  was  therefore 
parted    from     thee    for 
a     season,     that     thou 
shouldest  have    him  for 
ever  ;     no    longer    as    a  16 
3  servant,  but  more   than 
a  3  servant,  a  brother  be- 
loved,   specially    to    me, 
but  how  much  rather  to 
thee,    both    in    the  flesh 
and  in  the  Lord.     If  then  17 
thou  countest  me  a  part- 
ner,  receive  him  as  my- 
self.      But    if    he    hath  18 
wronged   thee   at  all,    or 
oweth    thee    aught,    put 
that  to  mine  account;    1 19 
Paul  write  it  with  mine 
own  hand,  I  will   repay 
it :    that  I  say  not  unto 
thee  how  that  thou  owest 
to  me  even  thine  own  self 
besides.       Yea,    brother,  20 
let  me  have  4  joy  of  thee 
in  the  Lord  :    refresh  my 

3  Gr.  bondservant. 

4  Or,  help 


imply  their  separation  from  their 
master.  Emancipation  is  simply 
the  substitution  of  wages  for 
stripes,  as  the  inducement  to 
labor.  We  are  not,  therefore,  to 
be  surprised  that  Paul  sent 
Onesimus  back  to  his  former 
home.  If  the  slaves  of  a  whole 
community  were  to  escape  from 
their  thraldom,  it  would  be  the 
wisest  philanthropy  to  send  them 
all  back  to  their  wonted  occupa- 
tions again,  with  the  injunction 
to  their  masters  to  receive  them, 
not  as  slaves,  but  as  fellow-men  ; 
provided  that  there  was  a  reason- 
able ground  to  expect,  as  in  this 
case,  that  the  imjunctioQ  would 
be  obeyed. 


758 


PHILEMON. 


25. 


21  heart  in  Christ.  Having 
confidence  in  thine  obe- 
dience I  write  unto  thee, 
knowing  that  thou  wilt 
do  even   beyond   what   I 

22  say.  But  withal  prepare 
me  also  a  lodging :  for  I 
hope  that  through  your 
prayers  I  shall  be  granted 
unto  you. 

1  Some  ancient  authorities  read  the. 


The  subscription   in    the  Old 
Version  is  as  follows;     "  Writ- 


Epaphras,    my  fellow- 23 
prisoner  in  Christ  Jesus, 
salute th  thee  ;  and  so  do 
Mark,    Aristarchus,    De-  24 
mas,    Luke,    my   fellow- 
workers. 

The  grace  of  '  our  Lord  25 
Jesus  Christ  be  with  your 
spirit.     2Amen. 


2  Many  ancient  authorities  omit  Amen. 

ten  from  Rome    to  Philemon  bj 
Onesimus  a  servant." 


THE  EPISTLE   TO  THE 

HEBREWS. 


It  will  be  observed  by  the  reader,  that  the  Epistle  to  the  Hebrews 
does  not,  like  most  of  the  other  Epistles,  contain  within  itself 
the  name  of  its  author,  either  at  the  commencement  or  at  the 
conclusion.  The  title,  however,  which  has  been  attached  to  the 
work  from  very  ancient  times,  attributes  it  to  Paul;  and  it  was 
the  general,  though  not  the  universal  opiuion  of  the  early  church, 
that  he  was  the  writer.  The  question  of  its  anthorship  has, 
however,  been  a  matter  of  discussiou  in  every  age,  and  count- 
less hypotheses  have  been  framed,  and  defended  with  great 
learning,  research,  and  ability,  to  solve  the  supposed  mystery  of 
its  origin. 

The  Epistle  is  addressed  to  the  Hebrew  Christians,  being  intended 
apparently  for  that  class  of  the  Jewish  nation  most  devoted  to. 
and  intimately  connected  with,  the  religion  of  their  forefathers. 
That  it  was  to  be  communicated  to  them  through  the  medium 
of  some  local  church,  tc  whioh  it  was  in  the  first  iustance 
directly  addressed,  is  plain  from  the  expressions  in  the  con- 
cluding verses.  The  attempts  to  ascertain  what  local  church 
this  was,  have  given  rise  to  conjectures  as  numerous  and  as 
laboriously  maintained  as  those  in  respect  to  the  authorship  of 
the  work;  but  no  one  of  the  opinions  advanced  on  this  point, 
has  been  able  to  command   any  general  assent  among  scholars. 

We  know  that  Paul  was  very  deeply  interested  in  resisting  the 
attempts  of  the  Jews  that  the  Mosaic  institutions  should  be 
acknowledged  and  obeyed  in  the  Christian  church;  and  that  his 
efforts  in  this  cause  awakened  the  animosity  of  the  more  zealous 
Jews  against  him,  as  the  advocate  of  opinions  which  came 
strongly  into  collision  with  their  prejudices  and  feelings.  Now, 
if  we  suppose  that  he  conceived  the  design  of  writing  this 
treatise,  towards  the  close  of  his  career,  for  the  purpose  of  mak- 
ing an  attempt,  in  a  deliberate  and  decided,  and  yet  mild  and 
conciliatory  manner,  to  settle  this  question  by  drawing  a  parallel 
between  the  Jewish  and  Christian  dispensations,  in  full,  treat- 
ing the  former  with  the  utmost  deference  and  respect,  while 

[7*91     >' 


760 


HEBREWS. 


1.  I— 


yet  he  showed  the  superiority  of  the  latter  in  every  point  of 
comparison  ;  that  he  sent  the  EjDistle  in  the  first  instance,  to 
some  local  church,  near  the  central  seat  of  the  great  influence 
which  he  intended  to  reach  by  it, — addressing  to  that  church 
the  particular  communications  in  the  last  verses;  that  he  refrained 
from  attaching  his  name  openly  to  the  work,  in  order  that  he 
might  not  unnecessarily  obtrude  upon  his  readers  the  knowledge 
of  an  origin  which  might  prepossess  them  unfavorably, — and  that, 
in  consequence  of  this,  while  it  wTas  generally  understood  to 
have  been  written  by  Paul,  in  the  early  church,  it  was  not 
universally  so  understood ;  and,  finally,  that  the  discussion  then 
commenced  has  been  continued  to  the  present  time,  through  the 
fondness  of  men  to  speculate  on  what  is  not  fully  known,  and 
to  frame  theories  for  the  sake  of  the  pleasure  of  ingeniously  de- 
fending them; — if  we  make  these  suppositions,  we  perhaps 
account  for  the  phenomena  connected  with  the  history  of  this 
Epistle,  as  satisfactorily  as  the  nature  of  the  case  allows. 
[It  should  perhaps  be  added  that  most  modern  scholars  are  of  the 
opinion  that  the  Epistle  was  not  written  by  Paul.  They  base 
this  opinion  upon  the  use  of  terms  and  characteristics  of  style 
very  unlike  those  of  the  apostle  in  other  writings.     L.  A.] 


1  God,  having  of  old 
time  spoken  unto  the 
fathers  in  the  prophets 
by  divers  portions  and  in 

2  divers  manners,  hath  at 
the  end  of  these  days 
spoken  unto  us  in  lMs 
Son,  whom  he  appointed 
heir  of  all  things,  through 

1  Gr.  a  Son. 

2  Gr.  ages. 

CHAPTER  I. 

1.  By  divers  portions  and  in 
divers  manners ;  the  Old  Testa- 
ment revelation  set  forth  the 
truth  in  fragments  and  in  various 
forms.  Christ  is  the  full  reve- 
lation of  God,  gathering  into 
himself  all  the  rays  which  shine 
in  the  Old  Testament. 

2.  At  the  end  of  these  days  ;  in 
this  the  last  dispensation, 


whom  also  he  made  the 
2 worlds;  who  being  the 3 
effulgence  of  his  glory, 
and  3the  very  image  of 
his  substance,  and  up- 
holding all  things  by  the 
word  of  his  power,  when 
he  had  made  purification 
of  sins,  sat  down  on  the 

3  Or,  the  Impress  of  his  substance 


3.  The  effulgence  of  his  glory  ; 
the  word  effulgence  is  here  sub- 
stituted for  brightness,  used  in 
the  Old  Version,  because  the 
latter  word  might  be  supposed 
to  mean  a  refected  splendor, 
whereas  the  true  meaning  is  a 
radiance  which  is  flashed  forth 
from  within. — The  very  image 
of  his  substance;  the  original  im- 
plies that  which  is  stamped  or 


— 1.  9. 


HEBREWS. 


761 


right  hand  of  the  Majesty 

4  on  high  ;  having  become 
by  so  much  better  than 
the  angels,  as  he  hath  in- 
herited a  more  excellent 

5  name  than  they.  For 
unto  which  of  the  angels 
said  he  at  any  time, 

Thou  art  my  Son, 
This   day  have    1  be- 
gotten thee? 
and  again, 

I  will    be    to    him  a 
Father, 
And  he  shall  be  to  me 
a  Son? 
6 'And      when    he    again 

1  Or,  And  again,  token  he  bringeth  in 

2  Or,  shall  have  brought  in 

3  Gr.  the  inhabited  earth. 


impressed  by  a  die.  Christ  is 
represented  as  the  impression  of 
the  seal  of  God. 

4.  So  much  better  than;  so 
much  superior  to.  —  The  angels. 
The  writer  brings  Jesus  into 
comparison  with  the  angels,  be- 
cause the  Jews  regarded  the 
Mosaic  law  as  given  by  the  min- 
istration of  angels,  (Acts  7: 
53;)  and  he  accordingly  adopts 
this  as  one  of  the  points  of  com- 
parison between  the  two  dispen- 
sations.— A  more  excellent  name; 
that  is,  the  name  of  Son,  as 
specified  in  the  next  verse. 

5.  These  quotations  are  from 
Ps.  2:  7,  and  2  Sam.  7:  14,  and 
are  here  considered  as  applicable 
to  the  Messiah.  The  meaning 
is,  that  Jesus  was  the  Son  of 
God,  and  that,  too,  in  a  sense 
altogether  distinctive  and  pecu- 
liar. 

6.  The  language  here  quoted 
is  supposed  to  be  taken  from 
Ps.   97 :  7. 

7.  Ps.  104:  4.  In  the  original 
psalm,  where  the  writer  is  repre- 


a  bringeth  in  the  firstborn 
into  'the  world  he  saith, 
And  let  all  the  angels  of 
G-od  worship  him.     And  7 
of  the  angels  he  saith, 
Who  maketh  his  an- 
gels *  winds, 
And   his    ministers    a 
flame  of  fire : 
but  of  the  Son  he  saith,    8 
Thy  throne,  0  God,  is 
for  ever  and  ever  ; 
And  the  sceptre  of  up- 
rightness is  the  scep- 
tre   of     6thy    king- 
dom. 
Thou  hast  loved  right-  9 


4  Or,  . 

5  The  two  oldest  Greek  manuscripts 
read  his. 


senting  the  power  of  God,  as 
shown  in  the  visible  creation, 
the  meaning  has  been  supposed 
to  be,  Who  maketh  angels  or 
messengers  of  the  winds,  and 
ministers,  that  is,  servants,  of 
the  lightning;  which  involves 
the  idea  that  his  angels,  like  the 
winds,  are  employed  in  subordi- 
nate stations  to  do  his  will.  It 
is  in  this  view  of  the  meaning 
that  the  language  is  pertinent 
here. 

8,  9.  Ps.  45 :  6,  7.  The  mean- 
ing is  that  while,  in  the  passage 
quoted  above,  it  is  implied  that 
angels  are  only  subordinate 
agents,  to  execute,  like  the  winds, 
the  commands  of  Jehovah,  the 
Son  is  addressed  as  clothed  with 
independent  majesty  and  power. 
—Anointed  thee.  Anointing  was 
the  ancient  ceremony  of  induc- 
tion to  the  royal  office.  (1  Sam. 
16 :  13.)  The  meaning  therefore 
is,  Thy  God  hath  crowned  thee, 
with  rejoicings,  as  the  mon- 
arch of  the  mediatorial  king- 
dom. 


?62 


HEBREWS. 


1.  9- 


eousness,  and  hated 
iniquity  ; 

Therefore  God,  thy 
God,  hath  anointed 
thee 

With  the  oil  of  glad- 
ness above  thy 
fellows. 

10  And, 

Thou,  Lord,  in  the 
beginning  hast  laid 
the  foundation  of 
the  earth, 

And  the  heavens  are 
the  works  of  thy 
hands : 

11  They  shall  perish  ;  bnt 

thou  continuest : 
And  they  all  shall  wax 
old  as   doth    a    gar- 
ment ; 

12  And  as  a  mantle  shalt 

thou  roll  them  up, 
As    a    garment,    and 

they     shall     be 

changed : 
But  thou  art  the  same, 
And   thy   years   shall 

not  fail. 

13  But  of     which    of     the 


10.  Ps.  102:25-27. 

13.  Ps.  110:  1. 

14.  Ministering  spirits  ;  that  is, 
are  not  they  (the  angels)  instead 
of  being  like  the  Son,  at  the 
head  of  the  kingdom,  only  min- 
istering spirits,  employed  alto- 
gether in  executing  a  superior's 
commands  ? 

CHAPTER  II. 

1.  The  things  that  were  heard  ; 
in  respect  to  the  gospel,  as  is 
shown  in  v.    3. — Lest  haply  we 


angels  hath  he  said  at  any 
time, 

Sit  thou  on  my  right 
hand, 
Till  I  make  thine  ene- 
mies the  footstool  of 
thy  feet  2 
Are  they  not  all  minister-  u 
ing  spirits,  sent  forth  to 
do  service  for  the  sake  of 
them    that    shall   inherit 
salvation  % 

Therefore  we  ought  to  2 
give  the  more  earnest  heed 
to    the   things  that  were 
heard,  lest  haply  we  drift 
away  from  them.     For  if  2 
the  word  spoken  through 
angels    proved    stedfast, 
and    every   transgression 
and  disobedience  received 
a  just  recompense  of  re- 
ward ;  how  shall  we   es-  3 
cape,    if    we    neglect    so 
great    salvation  \     which 
having  at  the  first   been 
spoken  through  the  Lord, 
was  continued  unto  us  by 
them    that    heard;    God 4 
also  bearing  witness  wTith 


drift  away  from  them ;  be  di- 
verted from  them;  be  carried 
beyond  them  by  the  drift  and 
tendency  of  our  lives. 

2.  The  word  spoken  through 
angels;  the  law  proclaimed 
through  the  instrumentality  of 
angels.  —  Proved  steadfast ;  was 
fully  maintained. 

3.  Having — been  spoken.  The 
gospel  was  first  made  known  by 
Jesus  himself,  and  afterwards 
by  those  to  whom  he  committed 
it. 


^-2.  12. 


HEBREWS. 


763 


them,  both  by  signs  and 
wonders,  and  by  manifold 
powers,  and  by 'gifts  of 
the  2  Holy  Ghost,  accord- 
ing to  his  own  will. 

5  For  not  unto  angels  did 
he  subject 3  the  world  to 
come,  whereof  we  speak. 

6  But  one  hath  somewhere 
testilied,  saying, 

What    is    man,     that 

thou  art   mindful  of 

him? 
Or   the   son   of    man, 

that    thou    visitest 

him? 

7  Thou  madest  him    4a 

little  lower  than  the 
angels ; 

Thou  crownedst  him 
with  glory  and  hon- 
our, 

'And  didst  set  him 
over  the  works  of  thy 
hands : 

8  Thou    didst    put    all 

things  in  subjection 
under  his  feet. 

1  Gr.  distributions. 

2  Or,  Holy  Spirit :  and  bo  throughout 
this  book. 

3  Gr.  the  inhabited  earth. 

4  Or,  for  a  little  while  lower 


5.  The  world  to  come;  the 
kingdom  of  Christ. 

6.  Ps.  8 :  4-6. 

9.  There  is  some  obscurity  in 
the  original,  in  respect  to  the 
connection  of  the  several  clauses 
of  this  verse,  which  has  given 
rise  to  somewhat  varied  inter- 
pretations. The  general  idea  is, 
that,  although  Jesus,  being 
made  man,  took  a  station  some- 
what lower  than  that  of  the 
angels,  and  suffered  death  in  it, 
yet  this  was  in  the  fulfilment  of 
the  divine  designs  to  provide  an 
atonement  for  human  guilt ;  and 


For  in  that  he  subjected 
all  things  unto  him,  he 
left  nothing  that  is  not 
subject  to  him.  But  now 
we  see  not  yet  all  things 
subjected  to  him.  But  9 
we  behold  him  who  hath 
been  made  6  a  little  lower 
than  the  angels,  even  Je- 
sus, because  of  the  suffer- 
ing of  death  crowned 
with  glory  and  honour, 
that  by  the  grace  of  God 
he  should  taste  death  for 
every  man.  For  it  be-io 
came  him,  for  whom  are 
all  things,  and  through 
whom  are  all  things,  7  in 
bringing  many  sons  unto 
glory,  to  make  the  Au- 
thor of  their  salvation 
perfect  through  suffer- 
ings. For  both  he  thatll 
sanctilieth  and  they  that 
are  sanctified  are  all  of 
one :  for  which  cause  he 
is  not  ashamed  to  call 
them  brethren,  saying,      12 

5  Many  authorities  omit  And  didst... 
hands. 

6  Or,  for  a  little  while,  lower 

7  Or,  having  brought 

8  Or,  captain 


Jesus,  after  accomplishing  this 
object,  was  then  crowned  with 
glory  and  honor. — Taste  death  ; 
suffer  it. 

10.  The  Author  of  their  salva- 
tion. To  make  him  perfect 
through  sufferings,  is  to  conduct 
him  through  sufferings  to  his 
final  and  perfect  state  of  glory. 
A  similar  expression  is  used  in 
5:8,  9. 

11.  He  that  ianctijieth ;  that 
is,  by  the  expiation  referred  to 
in  the  close  of  v.  9. — Of  one  ;  of 
one  father. 

12.  Ps.  22:2*.    „       . 


764 


HEBREWS. 


2.  12— 


I  will  declare  thy  name 
unto  my  brethren, 
In    the    midst  of    the 
'congregation  will   I 
sing  thy  praise. 
13  And  again,  I  will  put  my 
trust  in  him.     And  again, 
Behold,  I   and   the   chil- 
dren   which     God     hath 
u  given    me.      Since    then 
the  children   are   sharers 
in  3  flesh    and   blood,    he 
also  himself  in  like  man- 
ner partook  of  the  same  ; 
that    through    death    he 
3  might  bring   to   nought 
him  that  *  had  the  power 
of    death,    that    is,     the 
15  devil  ;  and  8  might  deliver 
all  them  who  through  fear 

1  Or,  church 

2  Gr.  blood  and  flesh. 

3  Or,  may 


13.  These  expressions  seem  to 
be  taken  from  Isa.  8:18.  Con- 
sidered as  language  used  by  the 
Messiah,  they  show  a  feeling  of 
dependence  on  God,  character- 
istic of  the  human  condition; 
thus  conspiring  with  the  other 
considerations  presented  in  this 
passage,  (10-18,)  to  show  that 
the  promised  Messiah,  according 
to  the  representations  of  the  Old 
Testament,  was  to  share  in  his 
own  person  the  nature  of  those 
whom  he  came  to  redeem. 

14.  Partook  of  the  same;  that 
is,  he  was  constituted  human. — 
Bring  to  nought  him,  &c.  ;  con- 
quer him, — destroy  his  power. 
That  had  the  poicer  of  death. 
Satan  is  so  designated,  as  it  was 
through  his  agency  that  death 
was  brought  into  the  world. 

15.  Subject  to  bondage;  in  a 
wretched*  and  miserable  condi- 
tion. 

1$.  The  reader  will  observe  a 


of  death   were  all   their 
lifetime   subject  to  bond- 
age.     For  verily   not   of  16 
angels  doth  he  take  hold, 
but  he  taketh  hold  of  the 
seed  of  Abraham.  Where- 17 
fore   it  behoved   him   in 
all  things  to  be  made  like 
unto    his   brethren,    that 
he  might  be   a  merciful 
and  faithful  high  priest  in 
things  pertaining  to  God, 
to  make   propitiation  for 
the  sins   of    the  people. 
5  For6  in  that  he   himself  18 
hath      suffered     being 
tempted,  he  is  able  to  suc- 
cour   them     that    are 
tempted. 
Wherefore,  holy  breth-  3 

4  Or,  hath 

5  Or,  For  having  been  himself  tempted 
in  that  wherein  he  hath  suffered 

6  Or,  wherein 


very  marked  difference  between 
the  rendering  of  the  Old  Version 
and  that  of  the  New  in  this 
passage.  The  Old  Version  read, 
for  verily  he  took  not  on  him  the 
nature  of  angels,  but  he  took  on 
him  the  seed  of  Abraham,  which 
made  the  passage  simply  a  dec- 
laration of  the  incarnation ;  the 
New  Version,  on  the  other  hand, 
brings  forth  the  truth  that  the 
object  of  the  incarnation  was 
a  taking  hold  of  and  bringing 
deliverance  to  men,  not  to 
angels,  and  there  can  be  no  ques- 
tion that  this  is  the  true  mean- 
ing of  the  original.  Alford 
renders  the  passage,  "  it  is  not 
angels  that  he  helpeth,  but  it  is 
the  seed  of  Abraham  that  he 
helpeth." 

CHAPTER  III. 
1.   The   writer   now  proceeds 
to  compare  Christ,  as  the  execu- 
tive head  of  the  new  dispensa- 
tion, with  Moses,,  us  that  of  the 


^-3.  12. 


HEBREWS. 


765 


ren,  partakers  of  a  hea- 
venly calling,  consider  the 
Apostle  and  High  Priest 
of    our    confession,    even 

2  Jesus  ;  who  was  faithful 
to  him  that  'appointed 
him,  as  also  was  Moses  in 

sail  ahis  house.  For  he 
hath  been  counted  worthy 
of  more  glory  than  Moses, 
by  so  much  as  he  that 
8  built  the  house  hath 
more    honour    than    the 

4  house.  For  every  honse 
is  3  builded  by  some  one ; 
but   he     that    3  built    all 

5  things  is  God.  And 
Moses  indeed  was  faithful 
in  all  2his  house  as  a  ser- 
vant, for  a  testimony  of 
those  things  which  were 
afterward  to  be  spoken ; 

6  but  Christ  as  a  son,  over 
2his  house;  whose  house 
are  we,  if  we  hold  fast 
our  boldness  and  the 
glorying  of  our  hope  firm 

7  unto    the    end.     Where- 


1  Gr.  made. 

2  That  is,    God's  house. 
xii.  7. 


See  Num. 


old.  An  apostle  is  oue  sent  to 
execute  a  commission.  Christ 
was  commissioned  to  carry  into 
effect  the  gospel  plan  of  salva- 
tion, as  Moses  was  to  establish 
and  maintain  the  Jewish  system 
of  faith  and  service.  Jesus  is 
called  the  High  Priest  of  the 
new  dispensation,  inasmuch  as 
he  offered  its  great  sacrifice  for 
sin,  in  giving  up  his  own  life  a 
ransom  for  men. 

2.  His  house  ;  his  charge;  the 
community  imbodied  under  the 
system  of  institutions  committed 
to  his  administration.  It  is 
called  metaphorically  a  house,  i:i 


fore,    even   as    the  Holy 
Ghost  saith, 

To-day  if  ye  shall  hear 

his  voice, 
Harden    not    yours 

hearts,  as  in  the  pro- 
vocation, 
Like  as  in  the  day  of 

the  temptation  in  the 

wilderness, 
4  Wherewith      y  o  u  r  9 

fathers    tempted   me 

by  proving  me, 
And    saw    my  works 

forty  years. 
Wherefore  I  was  dis-io 

pleased    with    this 

generation, 
And   said,    They    do 

alway    err    in     their 

heart : 
But  they  did  not  know 

my  ways ; 
As   I    sware    in    my  11 

wrath, 
'They  shall  not  enter 

into  my  rest. 
Take  heed,*  brethren,  lest  12 

3  Or,  established 

4  Or,  Where 

5  Gr.  If  they  shall  enter . 


the  same  manner  as  the  Christian 
church  is  often  spoken  of  as  a 
building. 

3.  Christ. 

4.  The  language  of  this  state- 
ment seems  .  sufficiently  clear, 
but  its  connection  with  the 
apostle's  train  of  argument  is 
considered  very  difficult  to  be 
explained. 

6.*  Whose  house  are  we;  that 
is,  we,  the  community  of  be- 
lievers under  the  gospel. 

7.  This  passage  (7-11)  is 
quoted  from  Ps.  95:7-11. 

11.  In  my  wrath ;  in  my  dis- 
pleasure.— Into  my  rest ;  into  the 


To'tf 


1JE13REWS. 


haply  there  shall  be  in  any 
one  of  you  an  evil  heart 
of  unbelief,  in  falling 
away  from  the  living  God  : 
13 but  exhort  one  another 
day  by  day,  so  long  as  it 
is  called  To-day  ;  lest  any 
one  of  you  be  hardened 
by  the  deceitfulness  of 
14 sin:  for  we  are  become 
partakers  'of  Christ,  if 
we  hold  fast  the  begin- 
ning of  our  confidence 
15 firm  unto  the  end:  while 
it  is  said, 

To-day  if  ye  shall  hear 
his  voice, 
Harden    not     your 
hearts,  as  in  the  pro- 
vocation. 

1  Or,  with 

promised     land      of      rest     and 
plenty. 

14.  Become  rparta~kcrs  of  Christ; 
united  to  him,  (John  17:  21-23,) 
and  made  sharers  in  the  joys  of 
his  future  kingdom.  (Col.  3: 
4.  Rev.  3:  21.) — The  beginning 
of  our  confidence ;  the  strong 
faith  with  which  we  first  em- 
braced the  gospel. 

15.  The  meaning  is,  Since  ye 
hear  the  same  warning  which 
was  addressed  to  the  children  of 
Israel,  do  not,  like  them,  harden 
your  hearts  against  it. 

1G.  The  variation  in  the  ren- 
dering of  this  verse"by  the  New 
Version  is  considerable,  though 
either  construction  is  possible. 
It  is  probable  that  both  clauses, 
like  that  of  the  verses  which 
follow,  were  intended  as  inter- 
rogative, as  rendered  in  the  New 
Version.  Thus  understood,  the 
verse  harmonizes  in  construction 
with  what  follows,  and  tin- 
whole  presents  the  example  of 


For  who,     when    they  16 
heard,  did  provoke  1  nay, 
did  not  all  they  that  came 
out  of  Egypt  by  Moses? 
And     with      whom    was  17 
he      displeased      forty 
years  %    was   it  not   with 
them  that  sinned,  whose 
2  carcases  fell   in  the  wil- 
derness %      And  to  whom  18 
sware  he  that  they  should 
not   enter    into   his   rest, 
but   to    them    that   were 
disobedient  \    And  we  see  l» 
that  they  were  not  able 
to  enter  in  because  of  un- 
belief. 

Let  us   fear  therefore,  4 
lest  haply,  a  promise  be- 
ing left  of  entering  into 

2  Gr.  limbs. 


the  defection  and  punishment  of 
the  Israelites  as  a  very  solemn 
warning. 

1 8.  That  were  disobedien t ;  not, 
as  in  the  Old  Version,  them  that 
"believed  not.  Their  disbelief  was 
indeed  the  root  and  cause  of 
their  disobedience,  as  indicated 
in  the  next  verse,  but  the  orig- 
inal here  is  properly  rendered 
disobedience,  being  a  different 
word  from  that  translated  unbe- 
lief m  the  next  sentence.  The 
meaning  is  made  clear  also  by 
the  Old  Testament  explanation 
of  the  reason  why  the  Israelites 
were  suffered  to  perish  in  the 
wilderness.  See  Deut.  1 :  26, 
and  Num.  ch.  14. 

CHAPTER  IV. 
1.  Into  his  rest.  The  term 
rest  is  now  evidently  used  to  de- 
note the  spiritual  rest  of  the 
kingdom  of  Christ;  and  the  ob- 
ject of  the  discussion  which 
follows,  occupying  a   consider- 


—4.4. 


HEBREWS. 


767 


his  rest,  any  one  of  you 
should  seem  to  have  come 

8  short  of  it.  For  indeed 
we  have  had  'good  tid- 
ings preached  unto  us, 
even  as  also  they :  but 
the  word  of  hearing  did 
not  profit  them,  because 
3  they  were  not  united  by 
faith    with    them     that 

3  heard.  3  For  we  which 
have   believed    do    enter 


1  Or,  a  gospel 

2  Some  ancient  authorities  read  it  was. 


able  portion  of  this  chapter, 
seems  to  be  to  show  that  the  rest 
promised,  on  condition  of  obe- 
dience, to  the  Jews  of  old,  did 
not  refer  either  to  the  rest  which 
God  is  spoken  of  as  having 
taken  on  the  seventh  day  of  the 
creation,  nor  exclusively  to  the 
quiet  possession  of  Canaan;  but 
that  it  included  a  spiritual  rest. 
It  is  to  be  observed  that  the 
apostle's  object,  in  this  argu- 
ment, is,  to  prove  not  merely 
that  there  actually  is  a  spiritual 
rest,  of  which  the  Sabbath  and 
Canaan  were  merely  types,  but 
also  that  this  truth  was  recog- 
nized by  the  inspired  writers  of 
the  Old  Testament. — Should  seem 
to  have  come  short  of  it ;  should 
be  found  to  come  short  of  it. 

2.  Because  they  were  not  united 
by  faith  with  them  that  heard. 
The  rendering  of  the  Old  Ver- 
sion was,  not  being  mixed  with 
faith  in  them  that  heard  it.  This 
was  a  simple  way  out  of  a  diffi- 
culty, involved  in  the  original, 
but  it  required  a  violation  of  the 
laws,  both  of  evidence  and 
grammar,  and  the  Revisers  have 
shown  both  their  fairness  and 
their  scholarship  in  giving  the 
much  more  difficult  rendering, 


into  that  rest ;  even  as  he 
hath  said, 

As    I    sware    in    my 
wrath, 

4  They  shall  not  enter 
into  my  rest : 
although  the  works  were 
finished  from  the  founda- 
tion of  the  world.  For  4 
he  hath  said  somewhere 
of  the  seventh  day  on 
this  wise,  And  God  rest- 


3  Some  ancient  authorities    read    We 
therefore.         4  Gr.  If  they  shall  enter. 


and  this,  in  spite  of  the  fact 
that  the  old  rendering  was  sup- 
ported by  some  able  scholars, 
simply  on  the  ground  that  it 
was  most  easily  understood. 
The  meaning  of  the  passage  as 
thus  rendered,  is  difficult.  Per- 
haps the  simplest  and  best  ex- 
planation is  that  the  great  body 
of  Israelites  in  the  wilderness 
did  not  profit  by  hearing  the 
glad  tidings  brought  to  them  by 
the  spies,  respecting  the  land  of 
promise,  "because  they  were  not 
united  by  faith  with  those  who 
did  hear  and  spiritually  accept 
the  promise  of  God  to  give 
them  the  land,  i.  e.,  with  Caleb 
and  Joshua. 

3,  4.  This  passage  is  somewhat 
obscure.  The  meaning  may 
perhaps  be,  that  the  rest  which 
God  promised  ihat  his  people 
should  share  with  him,  could  not 
have  been  the  rest  after  the 
creation,  spoken  of  in  the  pas- 
sage quoted  in  v.  4,  for  his 
threatening  that  they  should  not 
enter  into  his  rest  was  made  in 
the  time  of  Moses,  although  his 
rest  from  the  work  of  creation 
had  been  long  since  past,  having 
taken  place  when  the  works 
were  finished  at  the  foundation 
of  the  world. 


768 


HEBREWS. 


4.  4— 


ed   on   the   seventh    day 

5  from  all  his  works ;  and 
in  this  place  again, 

'They  shall  not  enter 
into  my  rest. 

6  Seeing  therefore  it  re- 
maineth  that  some  should 
enter  thereinto,  and  they 
to  whom  3  t  h  e  good 
tidings  were  before 
preached  failed  to  enter 
in   because    of    disobedi- 

7  ence,  he  again  defineth  a 
certain  day,  8  saying  in 
David,  after  so  long  a 
time,  To-day,  as  it  hath 
been  before  said, 

To  -  day    if    ye    shall 
hear  his  voice, 

1  Gr.  Jf  they  shall  enter. 

2  Or,  the  gospel  was 

3  Or,  To-day,  saying  in  David,  after  so 


5.  And  in  this  place  again; 
that  is,  this  is  another  instance 
of  his  speaking  of  a  rest  as  fu- 
ture, after  the  sabbatical  rest 
had  long  been  passed. — They 
shall  not  enter  into  my  rest.  This 
is  a  liberal,  but  a  correct  trans- 
lation of  the  Hebrew  idiom,  ac- 
cording to  which  the  conditional 
sentence,  if  they  shall  enter  into 
my  rest,  is  equivalent  to  a  very 
strong  negative. 

6.  Because  of  disobedience  ;  r\ot, 
as  in  the  Old  Version,  unbelief  '. 
See  ch.  4: 18  note. 

7.  In  the  parenthesis,  7-10, 
the  writer  shows  that  the  rest 
spoken  of  was  not  merely  rest 
in  the  land  of  Canaau,  as  he  had 
before  shown  that  it  was  not  the 
6abbatical  rest  of  God. 

8.  Joshua ;  rendered  in  the 
Old  Version  Jesus,  to  the  great 
perplexity  oftentimes  of  the 
English  reader.  Jesus  is  the 
Greek,  Joshua  the  Hebrew,  form 
of  the  same  name,  — He  would  not; 


Harden     not     your 
hearts. 
For  if  'Joshua  had  given  8 
them  rest,  he  would  not 
have  spoken  afterward  of 
another  day.      There  re-d 
maineth  therefore  a  sab- 
bath rest  for  the  people 
of  God.     For  he  that  isio 
entered  into  his  rest  hath 
himself  also  rested  from 
his   works,    as    God   did 
from  his.     Let  us  there- 11 
fore  give  diligence  to  en- 
ter into  that  rest,  that  no 
man  fall  5  after  the  same 
example  of  disobedience. 
For  the  word  of  God  is  13 
living,    and    active,    and 

long  a  time,  as  it  hath  been  &c. 

4  Gr.  Jesus. 

5  Or.  into    Gr.  in. 


that  is,  the  Holy  Spirit,  speaking 
in  David,  as  it  is  expressed 
above. 

9.  There  remaineth  therefore  a 
Sabbath  rest ;  not  a  keeping  of 
the  Sabbath  as  a  sacred 
day.  The  apostle  is  not  arguing 
for  any  observance  of  that  kind ; 
nor  merely  a  heavenly  rest  in 
the  world  to  come,  though  that 
is  included;  but  a  spiritual  rest 
in  Christian  experience,  the  rest 
to  which  Christ  invited  when  he 
said,  "  Come  unto  me  all  ye 
that  labor  and  are  heavy  laden 
and  I  will  give  you  rest,'' 

10.  The  meaning  is,  that,  as 
God  ceased  from  his  works  when 
he  entered  into  his  rest,  so  shall 
the  believer,  when  the  time  for 
his  rest  shall  come,  reach  the 
termination  of  all  his  labors  and 
sufferings. 

1 1 .  The  same  example  ;  the  ex- 
ample of  the  ancient  Israelites, 
(3:  16-19.) 

12.  Sharper,   &c. ;  that  is,  in 


-5.  4. 


HEBREWS. 


sharper  than  any  two- 
edged  sword,  and  pierc- 
ing even  to  the  dividing 
of  soul  and  spirit,  of  both 
joints  and  marrow,  and 
quick  to  discern  the 
,    thoughts  and  intents  of 

13  the  heart.  And  there  is 
no  creature  that  is  not 
manifest  in  his  sight : 
but  all  things  are  naked 
and  laid  open  before  the 
eyes  of  him  with  whom 
we  have  to  do. 

14  Having  then  a  great 
high  priest,  who  hath 
passed  through  the  hea- 
vens, Jesus  the  Son  of 
Gfod,  let  us  hold  fast  our 

15  confession.  For  we  have 
not  a  high  priest  that 
cannot  be  touched  with 
the  feeling  of  our  infirmi- 

,  ties  ;    but  one  that  hath 


respect  to  the  terrible  energy 
with  which  its  threatenings  will 
be  fulfilled. 

14.  Who  hath  passed  through 
the  heavens  ;  not,  as  in  the  Old 
Version,  into  the  heavens.  The 
heavens  are  regarded  by  the 
writer,  like  the  vail  which  hid 
the  Holy  of  Holies  from  the 
people,  through  which  the  high 
priest  passed  once  a  year,  into 
the  hidden  sanctuary  beyond. 

15.  Tempted;  tried;  exposed 
to  pain  and  suffering.  The  phrase 
in  all  points  is  not  to  be  under- 
stood to  mean  that  he  suffered 
in  every  conceivable  way  in 
which  any  man  can  suffer;  but 
only  that,  in  a  general  sense,  he 
fully  participated  in  the  trials 
and  sufferings  of  humanity.  [It 
seems  to  me  that  the  clear  mean- 
ing of  the  apostle  here,  as  of  the 
New    Testament  iu   other  pas- 


been  in  all  points  tempt- 
ed like  as  we  are,  yet 
without  sin.  Let  us  16 
therefore  draw  near  with 
boldness  unto  the  throne 
of  grace,  that  we  may  re- 
ceive mercy,  and  may 
find  grace  to  help  us  in 
time  of  need. 

For  every  high  priest,  5 
being  taken  from  among 
men,    is    appointed^    for 
men  in  things  pertaining 
to  God,  that  he  may  offer 
both  gifts  and  sacrifices 
for  sins:    who   can  bear  a 
gently  with  the  ignorant 
and  erring,   for  that   he 
himself  also  is  compassed 
with  infirmity  ;    and   by  3 
reason  thereof  is  bound, 
as  for  the  people,  so  also 
for  himself,  to   offer  for 
sins.    And  no  man  taketh 4 


sages,  is  that  Christ  was  sub- 
jected to  real  temptation,  not 
merely  to  trial  and  suffering, 
and  that  this  temptation,  which 
gave  him  a  personal  experience 
of  the  bitterness  of  conflict  with 
sin,  at  once  developed  in  him  a 
personal  sympathy  for  us  in  our 
infirmity  and  temptability,  and 
affords  the  supreme  demonstra- 
tion of  that  sympathy  and  of  his 
ability  to  succour  us  when 
tempted.  It  is  because  he  has 
been  tempted  that  we  may  draw 
near  with  boldness  to  receive 
mercy  as  well  as  to  find  grace. 
L.  A.] 

CHAPTER  V. 

1.  The  meaning  is,  that  every 
human  high  priest  is  ordained 
for  the  service  and  benefit  of  men 
in  respect  to  their  religious  du- 
ties. 

4.  The  honor;  the  office  of 
high  priest. 


770 


HEBREWS. 


the  honour  unto  himself, 
but  when  he  Is  called  of 
God,  even  as  was  Aaron. 

5  So  Christ  also  glorified 
not  himself  to  be  made  a 
high  priest,  but  he  that 
spake  unto  him, 

Thou  art  my  Son, 
This   day  have   I   be- 
gotten ihee  : 

6  as  he  saith  also  in  another 
place, 

Thou  art  a  priest  for 

ever 
After    the     order    of 

Melchizedek. 

7  Who  in  the  days  of  his 
flesh,  having  offered  up 
prayers  and  supplications 
with  strong  crying  and 
tears  unto  him  that  was 
able  to  save  him  '  from 
death,  and  having  been 
heard  for  his  godly  fear, 

8  though  he  was  a  Son,  yet 
learned  obedience  by  the 
things  which  he  suffered  ; 


1  Or,  out  of 

2  Gr.  cause. 

3  Or,  which 


6.  The  quotation  is  from  Ps. 
110:  4.  It  represents  the  Mes- 
siah as^made  a  high  priest  by  the 
declaration  of  God.  The  nature 
of  the  parallel  intended  to  be 
drawn  between  Christ  and  Mel- 
chisedec  is  more  fully  explained 
in  the  seventh  chapter. 

7.  Who  ;  that  is,  Christ.—  In 
the  days  of  his  flesh;  of  his  life 
upon  the  earth. — Heard  for  his 
godly  fear;  in  respect  to  that 
which  he  feared.  (Luke  22:41 
-43.) 

8.  Yet  learned  obedience,  &c. ;  he 
learned  by  experience  the  lesson 


and  having  been  made  9 
perfect,  he  became  unto 
all  them  that  obey  him 
the  a  author  of  eternal 
salvation  ;  named  of  God  10 
a  high  priest  after  the 
order  of  Melchizedek. 

Of    3  whom    we     have  11 
many  things  to   say,. and 
hard  of    interpretation, 
seeing     ye     are     become 
dull    of    hearing.      Forl2 
when   by   reason   of    the 
time     ye    ought     to    be 
teachers,    ye    have   need" 
again    4  that    some    one 
teach  you  the  rudiments 
of  the  5  first  principles  of 
the   oracles  of  God  ;  and 
are  become  such  as  have 
need  of  milk,  and  not  of 
solid    food.     For    every  13 
one     that    partake th    of 
milk  is   without  experi- 
ence of  the  word  of  right- 
eousness ;  for  he  is  a  babe. 
But  solid  food  is  for  6f ull- 14 

4  Or,  that  one  teach  you  which  be  the 
rudiments 

5  Gr.  beginning. 

6  Or,  perfect 


of  obedience  in  suffering. 

9.  Having  been  made  perfect; 
being  raised  to  his  state  of  exal- 
tation and  glory. 

10.  Named  of  God,  &c. ;  as  be- 
fore explained,  in  v.  6. 

11.  Hard  of  interpretation;  not 
hard  to  be  uttered,  but  difficult 
to  explain  to  those  who  are  spir- 
itually dull. — Dull  of  hearing; 
slow  of  understanding. 

12.  The  oracles  of  God;  the  re- 
vealed will  of  God. 

14.  Solid  food;  substantial 
food — referring  to  the  difficult 
truths  alluded  to  in  v,  11, 


^6.  7. 


HEBREWS. 


771 


grown  men,  even  those 
who  by  reason  of  use 
have  their  senses  exer- 
cised to  discern  good  and 
evil. 
6  Wherefore  let  us 'cease 
to  speak  of  the  first  prin- 
ciples of  Christ,  and  press 
on  unto  2 perfection  ;  not 
laying  again  a  foundation 
of  repentance  from  dead 
works,    and   of  faith  to- 

2  ward  God,  3of  the  teach- 
ing of  'baptisms,  and  of 
laying  on  of  hands,  and 
of  resurrection  of  the 
dead,    and    of    eternal 

3  judgement.      And    this 

1  Gr.  leave  the  word  of  the  beginning 
of  Christ. 

2  Or,  full  growth 

3  Some  ancient  authorities  read,  even 
the  teaching  of. 


CHAPTER  VI. 

1.  Unto  perfection  ;  to  an  ad- 
vanced state  of  religious  attain- 
ment, and  to  the  higher  truths 
appropriate  to  it. 

2.  Laying  on  of  hands;  the 
ceremony  by  which  the  Holy 
Spirit  was  conferred  upon  new 
converts.  (Acts  8:14-17.  19: 
6.) 

4-6.  It  is  impossible,  &c.  This 
passage  (4-6)  seems  intended  to 
induce  those  addressed  to  press 
forward  in  their  Christian 
course,  according  to  the  injunc- 
tions of  the  preceding  verses, 
by  urging  the  danger  and  the 
fatal  effects  of  apostasy,  to 
which  those  who  were  remiss  in 
their  efforts  were  specially  ex- 
posed. 

6.  Fell  away  ;  apostatized,  re- 
nounced Christ,  and  returned 
again  to  unbelief  and  sin. — Put 
him  to  an  open  shame;  expose 
his  name  and  his  cause  to  pub- 
lic reproach.     The  defection  of 


will  we  do,  if  God  permit. 
For   as     touching     those  4 
who   were   once    enlight- 
ened band  tasted  of  the 
heavenly    gift,  and   were 
made    partakers   of     the 
Holy  Ghost,   and6  tasted  5 
the  good  word   of    God, 
and    the    powers   of    the 
age   to    come,    and    thens 
fell  away,  it  is  impossible 
to  renew  them  again  unto 
repentance  ;  'seeing  they 
crucify  to  themselves  the 
Son    of   God  afresh,  and 
put  him  to  an  open  shame. 
For  the  land  which  hath  7 
drunk  the  rain  that  com- 


4  Or,  washings 

5  Or,  having  both  tasted  of  ...and  be- 
ing made.. .  and  having  tasted  &c. 

6  Or,  tasted  the  word  of  God  that  it  is 
good  7  Or,  the  while 


one  from  any  cause,  who  has 
been  ranked  as  a  friend  to  it, 
always  tends  to  this  result. 
There  can  be  no  doubt  that  this 
terrible  warning  against  the 
guilt  and  the  hopeless  ruin  at- 
tendant on  apostasy,  (4-6,)  as 
well  as  many  others  of  similar 
import,  contained  in  the  word 
of  God,  (10:  26-29,)  is  addressed 
to  real  Christians.  But  they 
ought  not  to  lead  us  to  question 
the  certainty  of  the  final  salva- 
tion of  all  who  truly  believe. 
Indeed,  the  moral  influence 
which  such  warnings  are  de- 
signed to  exert,  is  a  part  of  the 
system  of  means  by  which  God 
fulfils  his  design,  very  distinctly 
made  known  in  other  passages, 
(John  17:2.  Rom.  8:29,  30. 
1  Pet.  1:4,  5,)  effectually  to 
keep  those  who  once  truly  give 
themselves  up  to  his  care. 

7.  For  icJ/ose  sake  it  is  also 
tilled;  not,  as  in  the  Old  Ver- 
sion, by  whom,  but  for  whom. 


ft'2 


HEBREWS. 


6.  7— 


eth  oft  upon  it,  and  bring- 
eth  forth  herbs  meet  for 
them  for  whose  sake  it  is 
also     tilled,     receiveth 

8  blessing  from  God :  -but  if 
it  beareth  thorns  and 
thistles,  it  is  rejected  and 
nigh  unto  a  curse  ;  whose 
end  is  to  be  burned. 

9  But,  beloved,  we  are 
persuaded  better  things 
of  you,  and  things  that 
1  accompany  salvation, 
though  we    thus   speak: 

10  for  God  is  not  unrighteous 
to  forget  your  work  and 
the  love  which  ye  shewed 
toward  his  name,  in  that 
ye  ministered  unto  the 
saints,  and  still  do  min- 

liister.  And  we  desire 
that  each  one  of  you  may 
shew  the  same  diligence 
unto  the  2  fulness  of  hope 

12 even  to  the  end:  that  ye 
be  not  sluggish,  but  imi- 

1  Or,  are  near  to 

2  Or,  full  assuj  ance 

The  case  is  one  of  the  many  in 
the  New  Testament  in  which  a 
considerable  difference  is  made 
in  the  meaning  of  the  passage, 
by  a  more  accurate  understand- 
ing of  the  Greek  particles, 
which  is  afforded  by  modern 
scholarship. — The  earth,  in  this 
similitude,  represents  the  Chris- 
tian, and  the  rain  the  spiritual 
privileges  which  he  enjoys. 

8.  Nigh  unto  a  curse;  will 
certainly  be  condemned. 

9.  That  accompany  salvation  ; 
that  lead  to  and  attend  salva- 
tion. 

10.  Ministered  unto  the  sai?its  ; 
have  been  active  in  relieving 
them,    and   in   supplying    their 


tators  of  them  who 
through  faith  and  pa- 
tience inherit  the  prom- 
ises. 

For  when    God    made  18 
promise     t  o     Abraham, 
since  he  could  swear  by 
none  greater,  he  sware  by 
himself,     saying,    Surely  14 
blessing  I  will  bless  thee, 
and    multiplying    I  will 
multiply  thee.  And  thus,  15 
having  patiently  endured, 
he  obtained  the  promise. 
For   men    swear    by    the  16 
greater  :  and  in  every  dis- 
pute of  theirs  the  oath  is 
final    for    confirmation. 
Wherein     God,     beingl7 
minded     to     shew    more 
abundantly    unto     the 
heirs  of  the  promise  the 
immutability  of  his  coun- 
sel,   3  interposed  with  an 
oath  :  that  by  two  immu- 18 
table  things,  in  which  it 

3  Gr.  mediated. 


wants. 

1 1 .  Diligence  unto  the  fulness  of 
hope;  diligence  leading  to  the 
full  assurance  of  hope. 

15.  He  obtained  the  promise; 
that  is,  it  was  fulfilled  in  his 
posterity,  according  to  the  de- 
sign of  God. 

16.  And  in  every  dispute,  &c. ; 
the  meaning  is  that  even  among 
men,  an  oath  is  accepted  as  an 
end  of  dispute  in  confirming  the 
truth  of  any  statement.  Much 
more  should  God's  declaration, 
confirmed  by  his  own  oath,  as  it 
were  by  himself. 

17.  Wherein  ;  in  the  same 
manner. 

18.  Two     immutable     thing* ; 


-7.3. 


HEBREWS. 


773 


is  impossible  for  God  to 
lie,  we  may  have  a  strong 
encouragement,  who  have 
fled  for  refuge  to  lay  hold 
of  the  hope  set  before  us  ; 

19  which  we  have  as  an  an- 
chor of  the  soul,  a  hope 
both  sure  and  stedfast 
and  entering  into  that 
which  is  within  the  veil ; 

20 whither  as  a  forerunner 
Jesus  entered  for  us,  hav- 
ing become  a  high  priest 
for  ever  after  the  order  of 
Melchizedek. 


the  two  things  referred  to  are 
usually  understood  to  be  the 
promise  and  the  oath.  That  is, 
he  confirmed  the  promise  by  an 
oath,  to  double,  as  it  were,  the 
strength  of  his  assurance  that 
the  promise  should  be  fulfilled. 
— To  lie  ;  to  be  false  or  unfaith- 
ful. 

19.  The  rendering  of  this 
verse  in  the  Old  Version  was 
awkward,  which  hope  we  have  as 
an  anchor  of  the  soul,  ooth  sure 
and  steadfast,  and  ichich  entereth 
into  that  within  the  vail.  It  is 
not  the  anchor  which  is  repre- 
sented as  entering  within  the 
vail,  but  the  hope  which  is  both 
as  an  anchor,  and  which  enters 
within  the  vail  to  lay  hold  upon 
the  God  who  was  supposed  to 
dwell,  in  a  special  manner,  in 
the  sanctuary. 

20.  A  forerunner ;  the  one 
who  has  gone  before  us  to  pre- 
pare the  way. — After  the  order  of 
Melchisedek;  as  is  more  fully  ex- 
plained in  the  next  chapter. 

CHAPTER  VII. 

1.  This  Melchisedek;  that  is, 
the  one  to  whom  the  writer  had 
referred.  (5:  6.  6:  20.)  In 
the  history  of  Abraham,  con- 
tained in  the  book  of  Genesis, 

31 


For  this  Melchizedek,  7 
king  of   Salem,  priest  of 
God  Most  High,  who  met 
Abraham  returning  from 
the  slaughter  of  the  kings, 
and  blessed  him,  to  whom  2 
also  Abraham   divided   a 
tenth   part   of   all   (being 
first,    by    interpretation, 
King    of     righteousness, 
and  then    also    King    of 
Salem,  which  is.  King  of 
peace ;     without    father,  3 
without  mother,  without 
genealogy,  having  neither 

there  is  an  account  of  his  meet- 
ing, on  one  occasion,  with  a 
king,  of  high  rank  and  distinc- 
tion, named  Melchisedek,  a  wor- 
shipper of  the  true  God,  and  a 
priest  as  well  as  a  king;  to  whom 
Abraham  paid  a  tenth  part  of 
the  spoils  which  he  had  then  re- 
cently taken  from  his  enemies, 
in  acknowledgment  of  his  spirit- 
ual superiority.  In  respect  to 
this  Melchisedek,  no  account  is 
given  of  his  ancestry  or  origin, 
— nor  of  the  end  of  his  life.  He 
enters  the  field  of  view,  and, 
after  a  brief  appearance,  leaves 
it  again  in  the  full  possession 
and  exercise,  during  the  whole 
period,  of  all  his  royal  and 
priestly  powers.  (Gen.  14:  18- 
20.)  The  incident  of  his  ap- 
pearing in  this  manner,  is  em- 
ployed by  David,  (Ps.  110:  4,) 
and  now  by  the  writer  of  this 
Epistle,  a3  furnishing  an  apt 
emblem  or  type  of  the  perma- 
nence and  perpetuity  of  the 
priesthood  of  Christ.  —  The 
slaughter  of  the  Icings.  (Gen. 
14:  14-16.) — And  Messed  him  ;  v. 
19. 

2.  By  interpretation ;  the  in- 
terpretation of  his  name  Melchi- 
zedek. 

3.  Without  father^    &c. ;  that 


774 


HEBREWS. 


7.  3 


beginning  of  days  nor 
end  of  life,  but  made  like 
unto  the  Son  of  God), 
abidetli  a  priest  continu- 
ally. 

4  Now  consider  how  great 
this  man  was,  unto  whom 
Abraham,  the  patriarch, 
gave  a  tenth  out  of  the 

5  chief  spoils.  And  they 
indeed  of  the  sons  of  Levi 
that  receive  the  priest's 
office  have  commandment 
to  take  tithes  of  the  peo- 
ple according  to  the  law, 
that  is,  of  their  brethren, 
though  these  have  come 
out  of  the  loins  of  Abra- 

6  ham  :  but  he  whose  gene- 
alogy is  not  counted  from 
them  hath  taken  tithes  of 
Abraham,  and  hat  h 
blessed  him  that  hath  the 

7  promises.  But  without 
any  dispute  the  less  is 
blessed    of     the    better. 

1  Or,  of  law 

is,  so  appearing  in  the  sacred 
narrative.  — Made  like  unto;  made 
a  type  or  emblem  of. 

5.  Have  commandment  to  take 
tithes;  Deut.  14:22-29. 

7.  Of the  better;  of  the  greater. 
The  idea  is,  that  Melehisedek's 
blessing  Abraham,  as  well  as  his 
receiving  tithes  of  him,  was  a 
mark  or  token  of  his  superiority 

Abraham. 

8.  Here ;  under  the  Mosaic 
dispensation.  —  There ;  referring 
to  Melchisedek. — It  is  witnessed 
that  he  liveth  ;  he  appears,  so  far 
as  there  is  any  witness  or  testi- 
mony concerning  him,  in  life, 
and  in  the  full  possession  of 
power. 

9.  Levi  ;    the  tribe  of  Levi. 


And   here  men    that  dies 
receive  tithes ;   but  there 
one,  of   whom   it  is  wit- 
nessed    that     he    liveth. 
And,  so  to  say,  through  9 
Abraham  even  Levi,  who 
receive th  tithes,  hath  paid 
tithes  ;  for  he  was  yet  inio 
the  loins   of    his   father, 
when    Melchizedek    met 
him. 

Now  if  there  was  per-n 
fection  through  the  Levi- 
tical  priesthood  (for  under 
it  hath  the  people  re- 
ceived the  law),  what 
further  need  was  there 
that  another  priest  should 
arise  after  the  order  of 
Melchizedek,  and  not  be 
reckoned  after  the  order 
of  Aaron  \  For  the  priest- 12 
hood  being  changed, 
there  is  made  of  necessity 
a  change  also  *  of  the  law. 
For  he   of    whom    these  13 


10.  The  meaning  is,  that 
Abraham,  as  the  ancestor,  head, 
and  representative  of  his  de- 
scendants, may  be  considered  as 
including  his  descendants,  as 
well  as  himself,  under  his  ac- 
knowledgment of  Jlelchisedek's 
superiority. 

11.  For  under  it,  &c.  ;  that  is, 
the  law  was  so  connected  with 
the  Levitical  priesthood,  that 
whatever  imperfection  or  in- 
feriority is  shown  to  pertain  to 
the  one  attaches  in  like  manner 
to  the  other. 

12.  Also  of  the  law;  the  law 
and  the  priesthood  being  parts 
of  the  same  system. 

1 3.  Ue  of  wh  am  tln-.se  th  ings  are 
said  ;  that  is,  he  who  is  the  sub- 


7.  24. 


HEBREWS. 


775 


things  are  said  *  belongeth 
to  another  tribe,  from 
which  no  man  hath  given 
attendance   at   the   altar. 

14 For  it  is  evident  that  our 
Lord  hath  sprung  out  of 
Judah ;  as  to  which  tribe 
Moses  spake  nothing  con- 

lScerning  priests.  And 
what  we  say  is  yet  more 
abundantly  evident,  if 
after  the  likeness  of  Mel- 
chizedek      there    ariseth 

16  another  priest,  who  hath 
been  made,  not  after  the 
law  of  a  carnal  command- 
ment, but  after  the  power 

17  of  an  3  endless  life  :  for  it 
is  witnessed  of  Mm, 

Thou  art  a  priest  for 

ever 
After  the  order  of  Mel- 

chizedek. 

18  For  there  is  a  disannulling 
of  a  foregoing  command- 
ment because  of  its  weak- 
ness and  unprofitableness 

1  Gr.  hath  partaken  of.    See  ch.  ii.  14. 

2  Gr.  indissoluble. 

3  Or,  through 

ject  of  this  comparison  with 
Melchisedek. — Another  tribe ;  the 
tribe  of  Judah.  —  Given  attend- 
ance, &c.  ;  served  as  priest.  The 
priests  were  all  of  the  tribe  of 
Levi. 

15.  Is  yet  more  abundantly 
evident ;  that  is,  the  imperfect 
and  temporary  character  of  the 
Mosaic  service  is  so. 

16.  Made;  constituted  priest. 
— After  the  law  of  a  carnal  com- 
mandment ;  under  a  system  of 
commandments  of  a  ceremo- 
nial and  temporary  character. — 
After  the  power  of  an  endless  life; 
on  a  new   foundation,  sure,  and 


(for  the  law  made  nothing  19 
perfect),   and  a  bringing 
in  thereupon  of   a  better 
hope,  through  which  we 
draw     nigh     unto     God. 
And  inasmuch  as  it  is  not  20 
without  the  taking  of  an 
oath     (for    they     indeed  21 
have   been   made    priests 
without  an  oath  ;  but  he 
with  an  oath  s  by  him  that 
saith  4  of  him, 

The  Lord   sware    and 
will  not  repent  him- 
self, 
Thou  art  a  priest  for 
ever) ; 
by   so    much    also    hath  22 
Jesus  become  the  surety 
of    a     better     6  covenant. 
And     they   indeed    have  23 
been  made  priests  many 
in  number,   because  that 
by  death    they    are  hin- 
dered   from    continuing : 
but  he,  because  he  abid-24 
eth  for    ever,    6hath    his 

4  Or,  unto  5  Or,  testament 

6  Or,  hath  a  priesthood  that  doth  not 
pass  to  another 


never  to  end. 

18.  Aforegoing  commandment; 
the  former  commandment,  that 
is,  the  Mosaic  law. 

19.  Made  nothing  perfect ;  did 
not,  in  itself,  really  accomplish 
the  salvation  of  men. 

21.  Priests;  the  Levitical 
priests.  That  saith  of  him  ;  in 
Ps.  110:4,  as  referred  to  above. 

22.  f>y  so  much ;  by  the  fact 
that  his  institution  was  declared 
with  the  solemnities  of  an  oath, 
as  shown  in  the  two  preceding 
,^  erses. 

23.  And  they;  referring  to  thy 
Levitical  line. 


776 


HEBREWS. 


7.   24- 


priesthood        '  unchange- 

25  able.  Wherefore  also  lie 
is  able  to  save  2  to  the 
uttermost  them  that  draw 
near  unto  God  through 
him,  seeing  he  ever  liveth 
to  make  intercession  for 
them. 

26  For  such  a  high  priest 
became  us,  holy,  guile- 
less, undefiled,  separated 
from  sinners,  and  made 
higher  than  the  heavens  ; 

27  who  needeth  not  daily, 
like  those  high  priests, 
to  offer  up  sacrifices, 
first  for  his  own  sins,  and 
then  for  the  sins  of  the 
people :  for  this  he  did 
once    for    all,    when    he 

28  offered  up  himself.  For 
the  law  appointeth  men 
high  priests,  having  in- 
firmity ;  but  the  word  of 
the  oath,  which  was  after 


1  Or,  inviolable 

2  Gr.  completely. 

3  Or,  Noio  to  sum  up  what  we  are  say' 


28.  Having  infirmity ;  who  are 
themselves  sinners. — Perfected; 
holy. 

CHAPTER  VIII. 

2.  The  true  tabernacle.  The 
spiritual  kingdom  of  Christ  is  so 
designated  in  contradistinction 
from  the  tabernacle  in  which  the 
religious  services  of  the  Israel- 
ites were  performed,  which  was 
only  ceremonial  and  temporary, 
and  pitched  by  man. 

3.  This  high  priest ;  Jesus. 

4.  The  meaning  is,  that  his 
priesthood,  as  spoken  of  in  the 
passage  upon  which  all  this  dis- 
cussion rests,  (Ps.  110:4,)  can- 
not be  an  ordinary  priesthood 
under  the   law    of   Moses,    since 


the  law,  appointeth  &  Son, 
perfected  for  evermore. 

3 Now  4in  the  things  8 
which  we  are  saying  the 
chief  rjoint  is  this :  We 
have  such  a  high  priest, 
who  sat  down  on  the 
right  hand  of  the  throne 
of  the  Majesty  in  the 
heavens,  a  minister  of 2 
5  the  sanctuary,  and  of 
the  true  tabernacle,  which 
the  Lord  pitched,  not 
man.  For  every  high  3 
priest  is  appointed  to 
offer  both  gifts  and  sacri- 
fices :  wherefore  it  is  nec- 
essary that  this  high 
priest  also  have  some- 
what to  offer.  Now  if  he  4 
were  on  earth,  he  would 
not  be  a  priest  at  all, 
seeing  there  are  those 
who  offer  the  gifts  ac- 
cording to  the  law ;  who  5 


ing :  We  have  &c. 

4  Gr.  upon. 

5  Or,  lioly  things 


he  did  not  belong  to  the  tribe  to 
which  the  priestly  office  was  con- 
fined.—  There  are  those;  that  is, 
the  Jewish  priests  of  the  tribe  of 
Levi. 

5.  A  copy  and  shadow  ;  that  is, 
their  ceremonies  and  services  are 
intended  to  shadow  forth  and 
typify  the  higher  spiritualities 
of  the  Christian  dispensation. — 
See  (saith  he;)  Ex.  25:40.  In 
the  directions  given  to  Moses  in 
Exodus,  allusion  is  often  made 
to  a  pattern  which  God  showed 
him  in  the  mount.  The  apostle 
seems  to  consider  this  conformity 
of  the  Mosaic  tabernacle  to  the 
pattern  by  which  it  was  made, 
as  an  emblem  of  the  correspond- 


-8.  13. 


HEBREWS. 


777 


serve  that  which  is  a  copy 
and  shadow  of  the  hea- 
venly things,  even  as 
Moses  is  warned  of  God 
when  he  is  about  to  'make 
the  tabernacle  :  for,  See, 
saith  he,  that  thou 
make  all  things  accord- 
ing to  the  pattern  that 
was  shewed  thee  in  the 

6  mount.  But  now  hath 
he  obtained  a  ministry 
the  more  excellent,  by 
how  much  also  he  is  the 
mediator  of  a  better 
2  covenant,  which  hath 
been  enacted  upon  better 

7  promises.  For  if  that 
first  covenant  had  been 
faultless,  then  would  no 
place  have   been    sought 

8  for  a  second.  For  finding 
fault  with  them,  he  saith, 

Behold,     the     days 
come,  saith  the  Lord, 

That  I  will  s  make  a 
new  2  covenant  with 
the  house  of  Israel 
and  with  the  house 
of  Judah  ; 
'9  Not  according  to  the 
"covenant  that  I  made 
with  thoir  fathers 

In  the  day  that  I  took 
them  by  the  hand  to 

1  Or,  complete 
'  2  Or,  testament 

ence  between  the  Jewish  rites 
and  the  heavenly  spiritualities 
which  they  were  designed  to  pre- 
figure. 

6.  Ministry;  priestly   service. 

7.  Faultless;  complete  and  suf- 
ficient for  the  salvation  of  men. 

8.  Finding  fault  iciih  them,  he 
saith.  The  idea  is,  that  the 
language  quoted   (see    Jer.   31: 


lead  them  forth  out 

of  the  land  of  Egypt ; 
For    they    continued 

not  in  my  2  covenant, 
And  I  regarded   them 

not,  saith  the  Lord. 
For  this  is  the  2  cove- 10 

nant    that    4I    will 

make  with  the  house 

of  Israel 
After  those  days,  saith 

the  Lord ; 
I  will  put  my  laws  in- 
to their  mind, 
And    on    their    heart 

also    will     I    write 

them : 
And  I  will  be  to  them 

a  God, 
And  they  shall  be  to 

me  a  people  : 
And    they    shall    not  11 

teach  every  man  his 

fellow-citizen, 
And    every    man    his 

brother,  saying,  Kn  ow 

the  Lord : 
For  all  shall  know  me, 
From  the  least  to  the 

greatest  of  them. 
For  I  will  be  merciful  12 

to  their  iniquities, 
And  their  sins  will  I 

remember  no  more. 
In  that  he  saith,  A  new  13 

3  Gr.  accomplish. 

4  Gr.  I  will  covenant. 


31-34)  implies  that  God  did  not 
regard  the  first  dispensation  as 
permanent  and  complete ;  but, 
recognizing  its  insufficiency  and 
imperfection,  he  promised  a  bet- 
ter one  to  come. 

13.  He  hath  made  the  first  old  ; 
that  is,  his  language  implies  that 
it  is  old. 


778 


HEBREWS. 


9.  10— 


covenant,  he  hath  made 
the  first  old.  But  that 
which  is  becoming  old 
and  waxeth  aged  is  nigh 
unto  vanishing  away. 
9  Now  even  the  first 
core  mint  had  ordinances 
of  divine  service,  and  its 
sanctuary,    a   sanctuary 

2  of  this  world.  For  there 
was  a  tabernacle  pre- 
pared, the  first,  wherein 
'ice re  tiie  candlestick,  and 
the  table,  and  2  the  shew- 
bread  ;    which    is   called 

3  the  Holy  place.  And  af- 
ter the  second  veil,  the 
tabernacle  which  is  called 

4  the  Holy  of  holies  ;  hav- 
ing a  golden  3  censer,  and 
the  ark  of  the  covenant 
overlaid  round  about  with. 
gold,  wherein  4  teas  a 
golden  pot  holding  the 
manna,  and  Aaron's  rod 
that  budded,  and  the 
tables   of    the   covenant  ; 

5  and  above  it  cherubim  of 
glory  overshadowing  5the 

1  Or,  are 

2  Gr.  the  setting  forth  of  the  loaves. 

3  Or,  altar  of  incense 

CHAPTER  IX. 

2.  The  first ;  the  outermost. 
For  the  construction  of  the 
tabernable,  with  its  veil  separat- 
ing the  outer  sanctuary  from  the 
Holy  of  Holies,  or  the  Holiest  of 
all,  see  Ex.  26 :—  The  candlestick  ; 
Ex.  25:31-39.  —The  table;  Ex. 
25 :  23-30. 

4.  The  ark;  Ex.  25:  10-16.— 
Manna;  Ex.  16:33. — Aaron's 
rod  ;  Num.  17 : l-lb.  — The  tables 
of  the  covenant  ;  the  two  tables 
of  stone;  on  which  the  ten  com- 
mandments were  engraven. 

6.    Cherubim  ;  Ex.  25 :  18-20. 


mercy  -  seat  ;  of  which 
things  we  cannot  now 
speak  severally.  Now  6 
these  things  having  been 
thus  prepared,  (he  priests 
go  in  continually  into  the 
first  tabernacle,  accom- 
plishing the  services  ;  but  7 
into  the  second  the  high 
priest  alone,  once  in  the 
year,  not  without  blood, 
which  he  offereth  for 
himself,  and  for  the 
6  errors  of  the  people  : 
the  Holy  Ghost  this  sig-8 
nifying,  that  the  way  into 
the  holy  place  hath  not 
yet  been  made  manifest, 
while  as  the  first  taber- 
nacle is  yet  standing; 
which  is  a  parable  for  the  9 
time  now  present;  ac- 
cording to  which,  are 
offered  both  gifts  and 
sacrifices  that  cannot,  as 
touching  the  conscience, 
make  the  worshipper  per- 
fect, being  only  (with  10 
meats    and     drinks    and 

4  Or,  is 

5  Gr.  the  propitiatory. 

6  Gr.  ignorances. 


6.  Thus  prepared ;  thus  ar- 
ranged by  divine  appointment. 
—  The  prriests  ;  common  priests, 
in  contradistinction  from  the 
high  priest,  mentioned  in  the 
next  verse.  —  The  first  tabernacle; 
the  outer  tabernacle. 

7.  Not  without  blood;  Lev.  16: 
14,  15. —  The  errors;  the  sins. 

8.  Made  manifest  ;  opened. 

9.  117/  kit  is  a  parable;  a  type  or 
symbol. —  That  cannot  make,  &c. ; 
that  is,  could  not  spiritually  re- 
deem and  save  him. 

10.  Carnal  ordinances ;  out- 
ward and  ceremonial  ordinances. 
— Reformation  ;  the  introduction 


-9.  18. 


HEBKEWS. 


m 


divers  washings)  carnal 
ordinances,  imposed  un- 
til a  time  of  reformation. 

11  But  Christ  having  come 
a  high  priest  of  J  the 
good  things  to  come, 
through  the  greater  and 
more  perfect  tabernacle, 
not  made  with  hands, 
that  is  to  say,  not  of  this 

12  creation,  nor  yet  through 
the  blood  of  goats  and 
calves,  but  through  his 
own  blood,  entered  in 
once  for  all  into  the  holy 
place,     having     obtained 

13  eternal  redemption.  For 
if  the  blood  of  goats  and 
bulls,  and  the  ashes  of 
a  heifer  sprinkling  them 
that  have  been  defiled, 
sanctify  unto   the  clean- 

14  ness  of  the  flesh :  how 
much  more  shall  the 
blood     of     Christ,     who 


1  Some    ancient   authorities    read  the 
good  things  that  are  come. 

2  Many  ancient  authorities  read  our. 

3  The  Greek  word  here  "used  signifies 


t>f  the  new  and  better  system  of 
the  gospel. 

12.  Through  his  own  olood  ; 
shed  in  sacrifice  for  sin. 

13.  The  ashes  of  a  heifer,  &c. ; 
alluding  to  a  ceremony  described 
in  Num.  19:  2-9,  —  Sanctify, 
&c. ;  is  sufficient  for  the  purposes 
of  ceremonial  purification. 

15.  The  meaning  is  made 
somewhat  clearer  by  the  New 
Version.  The  text  clearly  im- 
plies that  the  death  of  Christ 
provided  for  the  redemption  of 
transgressions  which  took  place 
before  the  death  of  Christ,  and 
under  the  Old  Testament;  and 
that  through    Christ's   sacrifice, 


through  the  eternal  Spirit 
offered  himself  without 
blemish  unto  God,  cleanse 
2  your  conscience  from 
dead  works  to  serve  the 
living  God  ?  And  for  this  15 
cause  he  is  the  mediator 
of  a  new  3  covenant,  that 
a  death  having  taken 
place  for  the  redemption 
of  the  transgressions  that 
were  under  the  first  3  cov- 
enant, they  that  have 
been  called  may  receive 
the  promise  of  the  eter- 
n  a  1  inheritance.  F  o  r  16 
where  a  'testament  is, 
there  must  of  necessity 
4be  the  death  of  him  that 
made  it.  For  a  'testa- 17 
ment  is  of  force  6  where 
there  hath  been  death: 
6  for  doth  it  ever  avail 
while  he  that  made  it  liv- 
eth  ?    Wherefore    e  v  e  n  18 


both  covenant,  and  testament. 

4  Gr.  "be  brought. 

5  Gr.  over  the  dead. 

6  Or,  for  it  doth  never. .  Mveth. 


they  that  were  called  under  the 
Old  Testament  dispensation,  re- 
ceived the  promise  of  an  eternal 
inheritance. 

16.  A  will,  however  fully  exe- 
cuted, does  not  take  effect  until 
the  death  of  the  testator.  The 
apostle  takes  occasion  from  this 
circumstance  to  represent  the 
gcspel  as  a  will,  made  effective 
by  the  death  of  Christ,  inasmuch 
as  it  was  by  his  death  that  the 
blessings  of  salvation  were  sealed 
and  secured. 

18.  Wherefore,  &c. ;  in  a  some- 
what similar  manner  the  first 
testament  or  covenant  was  rati- 
fied with  blood. 


780 


HEBREWS. 


9.  18- 


the  first  covenant  hath 
not   been  dedicated  with- 

19  out  blood.  For  when 
every  commandment  had 
been  spoken  by  Moses 
nn to  all  the  people  ac- 
cording to  the  law,  he 
took  the  blood  of  the 
calves  and  the  goats,  with 
water  and  scarlet  wool 
and  hyssop,  and  sprink- 
led both  the   book  itself, 

10  and  all  the  people,  say- 
ing, This  is  the  blood  of 
the  '  covenant  which  God 
commanded  to  you- ward. 

si  Moreover  the  tabernacle 
and  all  the  vessels  of  the 
ministry  he  sprinkled  in 
like     manner    with     the 

82  blood.  And  according  to 
the  law,  I  may  almost 
say,  all  things  are 
cleansed  with  blood,  and 
apart  from  shedding  of 
blood  there  is  no  remis- 
sion. 

23     It  was  necessary  there- 

1  The  Greek  word  here  used  signifies 
both  covenant  and  testament. 


19.  The  account  of  the  cere- 
monies which  followed  the  giv- 
ing of  the  law,  is  contained  in 
Ex.  24:  3,  8.  All  the  particulars 
here  alluded  to  arc  not  there  re- 
corded. It  would  seem  that 
Paul  must  have  had  access  to 
some  other  source  of  information 
than  the  Mosaic  account — per- 
haps tradition. 

20.  Ex.  24:  8. 

21.  Of  the  ministry ;  of  the 
service. 

22.  Apart  from  shedding  of 
blood,  &c.  This  whole  declara- 
tion is  qualified  by  the  opening 


fore  that  the  copies  of  the 
things  in  the  heavens 
should  be  cleansed  with 
these ;  but  the  heavenly 
things  themselves  with 
better  sacrifices  than 
these.  For  Christ  en- 24 
tered  not  into  a  holy 
place  made  with  hands, 
like  in  pattern  to  the  true  ; 
but  into  heaven  itself, 
now  to  appear  before  the 
face  of  God  for  us:  nor 25 
yet  that  he  should  offer 
himself  often ;  as  the 
high  priest  entereth  into 
the  holy  place  year  by 
year  with  blood  not  his 
own  ;  else  must  he  often  26 
have  suffered  since  the 
foundation  of  the  world  : 
but  now  once  at  the  2end 
of  the  ages  hath  he  been 
manifested  to  put  away 
sin  3by  the  sacrifice  of 
himself.  And  inasmuch  27 
as  it  is4 appointed  unto 
men  once  to  die,  and  after 

2  Or,  consummation 

3  Or,  by  his  sacrifice. 

4  Gr.  laid  up  for. 


phrase,  according  to  the  law.  Un- 
der the  Old  Testament  dispensa- 
tion, says  the  writer,  the  shed- 
ding of  blood  was  always  a 
prerequisite  to  the  remission  of 
sins. 

23.  The  copies  of  the  things  in 
the  heavens  ;  that  is,  of  spiritual 
things; — these  ceremonial  ser- 
vices beinsj  so  considered,  as 
represented  in  8:  5. —  With  these; 
with  the  blood  of  animal  sacri- 
fices. 

24.  Holy  place  made  with 
Innnh  ;  such  as  the  Mosaic  taber- 
nacle. 


-10.  10. 


HEBREWS. 


781 


this    cometh  judgement ; 

28  so  Christ  also,  having 
been  once  offered  to  bear 
the  sins  of  many,  shall 
appear  a  second  time, 
apart  from  sin,  to  them 
that  wait  for  him,  unto 
salvation. 

10  For  the  law  having  a 
shadow  of  the  good 
things  to  come,  not  the 
very  image  of  the  things, 
'they  can  never  with  the 
same  sacrifices  year  by 
year,  which  they  offer 
continually,  make  perfect 
them    that     draw     nigh. 

2  Else  would  they  not  have 
ceased  to  be  offered,  be- 
cause the  worshippers, 
having  been  once 
cleansed,  would  have  had 
no    more     conscience    of 

3  sins  %  But  in  those  sacri- 
fices there  is  a  remem- 
brance made  of  sins  year 

4  by  year.  For  it  is  im- 
possible that  the  blood  of 
bulls   and  goats    should 

5  take  away  sins.     Where- 

1  Some  ancient  authorities  read  it  can 


28.  Apart  from  sin  ;  without 
any  further  offering  for  sin. 

CHAPTER  X. 

1.  Having  a  shadow ;  contain- 
ing only  a  shadow  or  representa- 
tion of  the  things.  —  The  very 
image ;  the  substance. 

5.  When  he  cometh;  when 
Christ  cometh.  The  quotation 
extending  from  this  verse  to  the 
seventh,  is  from  Ps.  40:  6-8. 
—  Wouldst  not;  didst  not  desire. 
— JBut  a  body,   &cP     The   corre- 


fore  when  he  cometh  into 
the  world,  he  saith, 

Sacrifice  and  offering 

thou  wouldest  not, 
But  a  body  didst  thou 

prepare  for  me  ; 
In  whole  burnt   offer-  6 

ings  and    sacrifices 

for  sin  thou  hadst  no 

pleasure : 
Then  said  I,  Lo,  I  am  7 

come 
(In  the  roll  of  the  book 

it  is  written  of  me) 
To    do    thy    will,     O 

God. 
Saying  above,    Sacrifices  8 
and    offerings   and  whole 
burnt  offerings  and  sacri- 
fices for  sin  thou  wouldest 
not,  neither  hadst   pleas- 
ure therein  (the  which  are 
offered  according   to   the 
law),  then  hath  he   said,  9 
Lo,  I  am  come  to  do  thy 
will.      He    taketh    away 
the  first,  that  he  may  es- 
tablish the  second.     2  By  10 
which  will  we  have  been 
sanctified    through     the 

2  Or,  In 


sponding  expression  in  the  orig- 
inal is,  "Mine  ears  hast  thou 
opened."  It  stands,  however,  as 
the  writer  has  quoted  it,  in  the 
Septuagint,  a  Greek  version  of 
the  Old  Testament,  which  was 
in  common  use  in  Paul's  day. 
The  circumstance  of  the  writer's 
having  followed  in  this,  and  in 
many  other  cases,  the  translation 
instead  of  the  original,  has  given 
rise  to  much  discussion. 

7.  Lo,  I  am  come;  I,  the  Saviour, 
come. 


782 


HEBREWS. 


io.  10— 


offering  of  the  body  of 
Jesus  Christ  once  for  all. 

11  And  every  '  priest  indeed 
standeth  day  by  day  min- 
istering and  offering 
oftentimes  the  same  sac- 
rifices, the  which,  can 
never    take    away    sins : 

12 but  he,  when  he  had 
offered  one  sacrifice  for 
asins,  for  ever,  sat  down 
on  the  right  hand  of  God  ; 

13  from  henceforth  expect- 
ing till  his  enemies  be 
made  the  footstool  of  his 

14  feet.  For  by  one  offering 
he  bath  perfected  for  ever 
them    that  are  sanctified. 

15  And  the  Holy  Ghost  also 
beareth  witness  to  us : 
for  after  he  hath  said, 

16  This  is   the 'covenant 

that    4 1    will    make 

with  them 
After  those  days,  saith 

the  Lord  ; 
I  will  put  my  laws  on 

their  heart, 
And  upon    their  mind 

also     wrill     I     write 

them  ; 


then  saith  he, 

And    their    sins    andi7 
their  iniquities  will  I 
remember  no  more. 
Now  where  remission  of  18 
these  is,  there  is  no  more 
offering  for  sin. 

Having     therefore,  19 
brethren,  boldness  to  en- 
ter into  the  holy  place  by 
the  blood  of  Jesus,  by  the  20 
way  which  he   dedicated 
for  us,  a  new  and  living- 
way,    through    the    veil, 
that  is  to  say,  his  flesh  ; 
and  having  a  great  priest 21 
over   the   house  of  God  ; 
let   ns  draw  near   with  a 22 
true  heart  in  'fulness  of 
faith,  having  our   hearts 
spinkled    from    a  n    evil 
'conscience,  and  our  body 
wTashed  with  pnre  water  : 
let  us  hold  fast  the  con- 23 
fession  of  our  hope  that 
it   waver   not  ;  for   he   is 
faithful    that   promised  : 
and   let  us   consider  one  24 
another  to  provoke  unto 
love  and  good  works  ;  not  25 
forsaking  the  assembling 


1  Some  ancient  authorities  read  high        4  Gr.  I  will  covenant, 
priest.  5  Or,  full  assurance 

2  Or,  sins,  for  ever  sat  down  &c.  6  Or,  'conscience  :  and  having  our  body 

3  Or,  testu/nenl  washed  with  pure  water,  let  us  holdfast 


13.  Expecting  till,  &c.  ;  looking 
forward    to    the  time  when,  &c. 

20.  His flesh  \  his  mortal  body. 
In  what  points  of  view,  the  writer 
considered  the  body  of  Christ  as 
typified  by  the  veil  which  sep- 
arated the  two  sanctuaries,  is  not 
clear. 

22.  Our  body  tcas'ied,  &c. ; 
referring  to  the  rite  of  baptism. 
Were  we  to  insist  upon  the  prin- 


ciple of  strict  conformity  to  the 
letter,  in  interpreting  the  allu- 
sions to  the  rite  of  baptism  in 
the  New  Testament,  even  im- 
mersion would  not  suffice.  To 
wash  is  more  than  simply  to  im- 
merse. 

24.  Consider  one  another;  be 
interested  in  one  auother.  To 
provoke  ;  to  animate  and  encour- 
age. 


—10.  34. 


HEBREWS. 


783 


of  ourselves  together,  as 
the  custom  of  some  is, 
but  exhorting  one  anoth- 
er ;  and  so  much  the 
more,  as  ye  see  the  day 
drawing  nigh. 

26  For  if  we  sin  wilfully 
after  that  we  have  re- 
ceived the  knowledge  of 
the  truth,  there  remaineth 
no   more   a    sacrifice    for 

27  sins,  but  a  certain  fearful 
exjjectation  of  judgement, 
and  a  'fierceness  of  fire 
which   shall    devour    the 

28 adversaries.  A  man  that 
hath  set  at  nought  Moses' 
law  dieth  without  com- 
passion on  the  loord  of 
two   or   three   witnesses : 

29  of  how  much  sorer  pun- 
ishment, think  ye,  shall 
he  be  judged  worthy,  who 
hath  trodden  under  foot 
the  Son  of  God,  and  hath 
counted  the  blood  of  the 
covenant,  wherewith  he 
was  sanctified, 2  an  unholy 

1  Or,  jealousy 

2  Gr.  a  common  thing. 

3  Or,  that  ye  have  your  own  selves  for  a 


26.  No  more  a  sacrifice  ;  Christ 
having  offered  himself  once  for 
all.   (9:26-28.) 

28.  Num.  15:  30,  31. 

30.  Deut,  32:35.  36. 

32.  Enlightened ;  converted, 
— brought  into  the  light  of 
Christ's  kingdom. 

34.  There  is  some  manuscript 
authority  for  the  reading  of  the 
Old  Version,  lie  had  compasssion 
of  me  in  my  bonds,  but  the  better 
authorities  give  the  reading  of 
the  New  Version.  The  other 
reading    probably   grew    out  of 


thing,  and  hath  done 
despite  unto  the  Spirit  of 
grace  \  For  we  k  n  o  w  30 
him  that  said,  Vengeance 
belongeth  unto  me,  I  will 
recompense.  And  again, 
The  Lord  shall  judge  his 
people.  It  is  a  fearful  31 
thing  to  fall  into  the 
hands  of  the  living  God. 

But  call  to  remem-32 
brance  the  former  days, 
in  which,  after  ye  were 
enlightened,  ye  endured 
a  great  conflict  of  suffer- 
ings ;  partly,  being  made 
a  gazingstock  both  by  re- 
proaches and  afflictions  ; 
and  partly,  be  coming 33 
partakers  with  them  that 
were  so  used.  For  ye  34 
both  had  compassion  on 
them  that  were  in  bonds, 
and  took  joyfully  the 
spoiling  of  your  posses- 
sions, knowing  3  that  4  ye 
yourselves  have  a  better 
possession  and  an  abiding 


better  jiotsession. 

4  Some  ancient  authorities  read  ye  have 
for  yourselves  a  better  ; 


the  old  opinion,  now  generally- 
regarded  by  Biblical  scholars 
as  untenable,  that  the  book  of 
Hebrews  was  written  by  Paul. — 
The  Old  Version  also  had  here, 
That  ye  have  in  heaven  a  better 
posssssion,  &c.  The  words  in 
heaven,  however,  are  wanting  in 
the  best  manuscripts,  and  are 
not  regarded  as  authoritative  by 
the  best  scholars.  The  Christian 
has  here  and  now,  upon  the 
earth,  a  better  possession  and 
an  abiding  one,  of  which  n# 
persecution  can  despoil  him. 


134 


HEBI^YS. 


10.  34- 


35 one.  Cast  not  away 
therefore  your  boldness, 
which  hath  great  recom- 

36  pense  of  reward.  For  ye 
have  need  of  patience, 
that,  having  done  the  will 
of  God,  ye  may  receive 
the  promise. 

37  For   yet  a  very  little 

while, 
He  that  cometh  shall 
come,  and   shall  not 
tarry. 

38  But  1  my  righteous  one 

shall  live  by  faith  : 
And  if  he  shrink  back, 
my     soul     hath     no 
pleasure  in  him. 

39  But  we  are  not  2of 
them  that  shrink  back 
unto  perdition ;  but  of 
them  that  have  faith  unto 
the  3  saving  of  the  soul. 

11     Now  faith  is  4  the  assur- 


1  Some   ancient   authorities  read   the 
righteous  one. 

2  Gr.  of  shrinking  back. .  .but  of  faith. 

3  Or,  gaining 

4  Or,  the  giving  substance  to 


35.  Boldness;  firm  and  steady 
faith. 

38.  By  faith  ;  such  as  he  bad 
enjoined,  v.  35.  The  passage 
appears  to  be  quoted  from  Hab. 
2:4. 

CHAPTER  XI. 

1.  [It  is  difficult  to  give  in 
English  the  full  meaning  of  the 
original  here.  The  New  Version 
does  not  seem  to  me  to  give  it 
any  more  clearly  than  the  Old, 
if  indeed  ae  accurately.  The 
general  meaning,  however,  is 
clear,  that  faith  is  the  power  1>y 
which  we  perceive,  lay  hold  of, 
have  assurance  concerning  the 
invisible  and  t !,e  eternal  verities. 
Faith  is  the  only  grace  of  which 


ance  of  things  hoped  for, 
the 5  proving  of  things  not 
seen.      For     therein     the  2 
elders  had  witness  borne 
to   them.       By   faith   we  a 
understand     that     the 
6  worlds  have  been  framed 
by  the  word  of   God,  so 
that  what  is  seen  hath  not 
been  made  out  of  things 
which,    do    appear.      B  y  4 
faith   Abel   offered    unto 
God    a    more     excellent 
sacrifice     than     Cain, 
through    which    he    had 
witness  borne  to  him  that 
he  was    righteous,    7God 
bearing  witness    8in    re- 
spect  of  his   gifts :    and 
through  it  he  being  dead 
yet   speaketh.     By    faith  5 
Enoch  was  translated  that 
he  should  not  see  death  ; 
and   he   was  not    found, 

5  Or,  test 
G  Gr.  ages. 

7  The  Greek  text  in  this  clause  is  some 
what  uncertain. 

8  Or,  over  his  gifts 


the  New  Testament  gives  any- 
thing that  approximates  a  defi- 
nition.— L.  A.] 

2.  For  therein  the  elders  had 
witness  borne  to  them ;  i.  e.,  the 
persons  living  in  former  times, 
those  enumerated  in  the  chapter 
following,  had  their  testimony 
borne  to  them  of  the  truth  of 
God  and  his  word  by  that  same 
spirit  of  faith  by  which  the 
Christian  also  lives  and  walks. 

3.  We  understand  ;  that  is,  we 
believe. 

4.  Of  his  gifts  ;  of  the  nature 
and  acceptableness  of  his  oiier- 
ings.   (Gen.  4:  4.) 

5.  By  faith;  in  consequence 
of  his  faith.   (Gen.  5 :  24.) 


11.   13. 


HEBREWS. 


785 


because  God  translated 
him  :  for  before  his  trans- 
lation he  hath  had  wit- 
ness borne  to  him  that  he 
had     been     well-pleasing 

6  unto  Gfod :  and  without 
faith  it  is  impossible  to 
be  well-pleasing  unto 
him:  for  he  that  cometh 
to  Gfod  mast  believe  that 
he  is,  and  that  he  is  a  re- 
warder  of  them  that  seek 

7  after  him.  By  faith  Noah, 
being  warned  of  God  con- 
cerning things  not  seen 
as  yet,  moved  with  godly 
fear,  prepared  an  ark  to 
the  saving  of  his  house  ; 
through  which  he  con- 
demned the  world,  and 
became  heir  of  the  right- 
eousness which  is  accord- 
Sing   to   faith.      By   faith 

Abraham,  when  he  was 
called,  obeyed  to  go  out 
unto  a  place  which  he  was 
to  receive  for  an  inherit- 
ance ;  and  he  went  out, 
not  knowing  whither  he 
9  went.      By  faith  he  be- 

1  Or,   having  taken  up  his  abode  in 
tents 


came  a  sojourner  in  the 
land  of  promise :  as  in 
a  land  not  his'own, 
'dwelling  in  tents,  with 
Isaac  and  Jacob,  the  heirs 
with  him  of  the  same 
promise:  for  he  looked  10 
for  the  city  which  hath 
the  foundations,  whose 
"builder  and  maker  is 
God.  By  faith  evenii 
Sarah  herself  received 
power  to  conceive  seed 
when  she  was  past  age, 
since  she  counted  him 
faithful  who  had  prom- 
ised :  wherefore  a  1  s  o  12 
there  sprang  of  one,  and 
him  as  good  as  dead,  so 
many  as  the  stars  of  hea- 
ven in  multitude,  and  as 
the  sand,  which  is  by  the 
sea  shore,  innumerable. 

These  all  3  died  in  faith,  is 
not  having  received  the 
promises,  but  having  seen 
them  and  greeted  them 
from  afar,  and  having 
confessed  that  they  were 
strangers  and  pilgrims  on 

2  Or,  architect 

3  Gr.  according  to. 


7.  Noah;  Gen.  7:  1-9. 

8.  Abraham;  Gen.-  12:  1-4. 

9.  The  land  of  promise;  the 
land  which  had  been  promised 
him. — In  tents;  that  is,  leading 
a  wandering  life  in  it,  without 
having  any  permanent  posses- 
sion. 

10.  For  the  city  which  hath  the 
foundations  ;  not  merely  a  city. 
The  reference  is  to  the  New  Jer- 
usalem of  which  the  Psalms  and 
the  Prophets  speak.  See  Psalm 
87:  1.     Isa.  28:  16. 


12.  As  good  as  dead;  on  ac- 
count of  his  advanced  age. 

13.  The  image  here  is  that  of 
sailors,  who,  catching  a  glimpse 
of  the  shores  they  wish  to  reach, 
salute  them  from  a  distance;  and 
this  figure  is  more  clearly 
brought  out  by  the  more  accu- 
rate rendering  of  the  New  Ver- 
sion. The  phrase  in  the  Old 
Version,  and  were  persuaded  of 
them,  is  not  sustained  by  any 
good  manuscript  authority. 


786 


HEBREWS. 


11.  13— 


14  the  earth.  For  they  that 
say  such  things  make  it 
manifest  that  they  are 
seeking  after  a  country  of 

15  their  own.  And  if  in- 
deed they  had  been  mind- 
ful of  that  country  from 
which  they  went  out, 
they  would  have  had  op- 

leportuniry  to  return.  But 
now  they  desire  a  better 
country,  that  is,  a  heaven- 
ly :  wherefore  God  is  not 
ashamed  of  them,  to  be 
called  their  God  :  for  he 
hath  prepared  for  them  a 
city. 

17  By  faith  Abraham,  be- 
ing tried,  2  offered  up 
Isaac :  yea,  he  that  had 
gladly  received  the  prom- 
ises was   offering  up  his 

18 only  begotten  son;  even 
he  '  to  whom  it  was  said, 
In  Isaac  shall  thy  seed  be 

19 called  :  accounting  that 
God  is  able  to  raise  up, 
even  from  the  dead  ;  from 
whence  he  did  also  in  a 

1  Gr.  hath  offered  up . 


parable  receive  him  back. 
By    faith    Isaac    blessed  20 
Jacob    and     Esau,    even 
concerning     things     to 
come.      By   faith   Jacob,  21 
when   he   was    a    dying, 
blessed  each  of  the  sons 
of  Joseph  ;  and  worship- 
ped,   leaning    upon    the 
top  of  his  staff.    By  faith  22 
Joseph,    when     his    end 
was  nigh,  made  mention 
of   the  departure   of   the 
children   of   Israel ;    and 
gave  commandment  con- 
cerning  his   bones.      By  23 
faith  Moses,  when  he  was 
born,     was     hid     three 
months   by   his   parents, 
because  they  saw  he  was 
a  goodly  child  ;  and  they 
were   not   afraid    of    the 
king's      commandment. 
By  faith  Moses,  when  he  24 
was  grown  up,  refused  to 
be    called    the    son    of 
Pharaoh's     daughter; 
choosing     rather     to     be  25 
evil   entreated   with    the 

2  Or,  of 


14.  Make  it  manifest;'  not 
merely  declare.  Their  life  as 
strangers  and  pilgrims  makes  it 
apparent  to  all  who  know  them 
that  they  are  seeking  for  a  heav- 
enly country. — A  country;  an- 
other country;  that  is,  a  heav- 
enly country,  as  explained  in  v. 
16. 

17.   Gen.  22:  1-10. 

19.  From  whence  he  did  also  in 
a  parable,  &e.  This  clause  has 
been  variously  interpreted,  i 
There  seems  no  doubt,  however 
that  it  contain^  a  typical  refer- 
ence   to    Christ,    his    sufferings 


and  his  resurrection. 

20.  Gen,  27 :  27-40. 

21.  Gen.  47:  31.  The  word 
translated  bed  in  our  version  of 
Genesis,  is  rendered  by  a  word, 
signifying  staff  in  the  Septua- 
gint.      See  Heb  10:  5,  and    note. 

22.  Gen.  50:  24-2G.  Josh. 
24 :  32. 

23.  Ex.  2:  2.—  The  king's  com- 
mandment ;  Ex.  1:16,  22. 

24.  To  be  called  the  son,  &c. ; 
to  be  attached  to  the  court  and 
the  royal  family. 

25.  The  people  of  Ood ;  the 
Israelites. 


—11.  38. 


HEBREWS. 


787 


people   of  God,   than  to 
enjoy    the    pleasures    of 

26  sin  for  a  season  ;  account- 
ing the  reproach  of  'Christ 
greater  riches  than  the 
treasures  of  Egypt :  for 
he   looked  unto   the  re- 

27  compense  of  reward.  By 
faith  he  forsook  Egypt, 
not  fearing  the  wrath  of 
the  king  :  for  he  endured, 
as  seeing  him  who  is  fti- 

28  visible.  By  faith  he  2kept 
the  passover,  and  the 
sprinkling  of  the  blood, 
that  the  destroyer  of  the 
firstborn  should  not  touch 

29  them.  By  faith  they 
passed  through  the  Red 
sea  as  by  dry  land  :  which 
the  Egyptians  assaying  to 
do   were    swallowed    up. 

30  By  faith  the  walls  of 
Jericho  fell  down,  after 
they  had  been  compassed 
about    for     seven     days. 

31  By  faith  Rahab  the  harlot 
perished  not  with  them 
that  were  disobedient, 
having  received  the  spies 

32  with  peace.  And  what 
shall  I  more  say  3  for  the 
time  will  fail  me  if  I  tell 


1  Or,  the  Christ 

2  Or,  instituted    Gr.  hath  made. 


26.  The  reproach  of  Christ ;  re- 
proach like  that  which  Christ 
endured ;  that  is,  contumely 
and  suffering  incurred  for  the 
benefit  of  others. 

29.  Ex;  14: 

30.  By  faith  ;  that  is,  the 
faith  exercised  by  Joshua  and 
his  followers.     (Josh.  6: 12-20.) 

81.  Josh.  6:22-25. 
t    32.    Gideon;    Judg.  6:7:8:— 


of  Gideon,   Barak,   Sam- 
son, Jephthah  ;  of  David 
and  Samuel  and  the  pro- 
phets :     who    thro  ugh  33 
faith  subdued  kingdoms, 
wrought      righteousness, 
obtained  promises,   stop- 
ped the  mouths  of  lions, 
quenched    the    power    of  34 
fire,  escaped  the  edge  of 
the  sword,  from  weakness 
were  made  strong,  waxed 
mighty  in  war,  turned  to 
flight    armies    of    aliens. 
Women     received     their  35 
dead  by  a   resurrection  ; 
and  others  were  "tortured, 
not  accepting  4  their  de- 
liverance ;     that     the  y 
might     obtain    a    better 
resurrection:    and  others 36 
had    trial    of     mockings 
and     scourgings,     yea, 
moreover   of    bonds   and 
imprisonment :  they  were  37 
stoned,   they   were   sawn 
asunder,  they  were  tempt- 
ed, they  were  slain  with 
the    sword :     they    went 
about  in   sheepskins,    in 
goatskins  ;    being    desti- 
tute,   afflicted,    evil    en- 
treated    (of     whom     the  38 

3  Or,  beaten  to  death 

4  Gr.  the  redemption. 


Barak;  Judg.  4:5: — Samson; 
Judg.  14:-16: — Jephthah;  Judg. 
11: 

34.  The  aliens;  the  idolatrous 
tribes  of  Canaan. 

35.  Women  received,  &c. ;  per- 
haps referring  to  the  account  com- 
mencing 2  Kings  4 :  8. — A  letter 
resurrection;  a  better  salvation 
than  deliverance  from  earthly 
sufferings. 


HEBREWS. 


11.  38- 


world  was  not  worthy), 
wandering  in  deserts  and 
mountains  and  caves,  and 
the   boles   of    the   earth. 

39  And  these  all,  having  had 
witness  borne  to  them 
through  their  faith,  re- 
ceived   not  the  promise, 

40  (rod  having  '  provided 
some  better  thing  con- 
cerning us,  that  apart 
from  us  they  should  not 
be  made  perfect. 

12  Therefore  let  us  also, 
seeing  we  are  compassed 
about  with  so  great  a 
cloud  of  witnesses,  lay 
aside  3  every  weight,  and 
the  sin  which  3dorh  so 
easily  beset  us,  and  let  us 
run  with  £>atience  the  race 

1  Or,  foreseen 

2  Or,  all  cumbrance 

3  Or,  doth  closely  cling  to  us  Or,  is  ad- 
mired of  many 

39.  Received  not  the  promise, 
they  did  not  realize  the  promised 
coming  of  the  Messiah. 

40.  Some  tetter  thing;  the 
gospel  dispensation. — Apart 
from  us;  without  our  dispensa- 
tion.— Be  made  perfect;  have 
their  desires  and  hopes  fulfilled. 

CHAPTER  XII. 

1.  The  apostle  does  not  inti- 
mate, as  he  seemed  to,  according 
to  the  Old  Version,  that  the 
elders  were  compassed  about 
with  witnesses,  and  that  we  are 
like  them,  in  this  respect,  but 
that,  since  they  are  witnessing 
our  life,  we  must  also  run  our 
race  as  they  ran  heirs. — Every 
weight;  every  obstruction  to 
progress. 

2.  The  author  and  perfecter  of 
our  faith;  the  one  who  inspires 
faith  in  us,  a*d  by  his  indwelling 


that  is  set  before  us,  look-  2 
ing  unto  Jesus  the  *  au- 
thor and  perfecter  of  our 
faith,  who  for  the  joy  that 
was  set  before  him  en- 
dured the  cross,  despising 
shame,  and  hath  sat 
down  at  the  right 
hand  of  the  throne  of  (rod. 
For  consider  him3 
that  hath  endured  such 
gainsaying  o  f  sinners 
against  "themselves,  that 
ye  wax  not  weary,  faint- 
ing in  your  souls.  Ye  4 
have  not  yet  resisted  unto 
blood,  striving  against 
sin  :  and  ye  have  forgot-  5 
ten  the  exhortation, 
which  reasoneth  with  you 
as  with  sons, 


4  Or,  captain 

5  Many  authorities, 
himself. 


some  ancient,  read 


brings  it  to  its  perfect  fruit. — 
Despising  shame;  disregarding 
the  shame. 

3.  Gainsaying  of  sinners ;  op- 
position of  sinners. 

4.  Resisted  unto  blood.  It 
would  seem  that  this  language 
must  be  understood  figuratively, 
that  is,  as  designed  to  express 
the  last  extremity  of  spiritual 
contest  with  temptation ;  for  the 
injunction  is  to  resistance,  and 
resistance  was  in  no  sense  a  duty 
in  respect  to  outward  persecu- 
tions. Our  Saviour's  language, 
"If  thy  right  hand  offend  thee, 
cut  it  off,"  may  be  considered 
somewhat  analogous.  Besides, 
what  is  said  in  10:  32,  33,  seems 
to  imply  that  the  persons  ad- 
dressed in  this  Epistle  had  been 
exposed  to  the  extreme  of  out- 
ward persecution. 

5.  Reasoneth  with  you  as  with 


■12.  14. 


HEBREWS. 


789 


My    son,    regard    not 
lightly  the    chasten- 
ing of  the  Lord, 
Nor  faint  when  thou 
art  reproved  of  him  ; 
6       For   whom    the   Lord 
loveth  he  chasteneth, 
And   scourge th  every 
son  whom  he  reeeiv- 
eth. 
7 '  It  is  for  chastening  that 
ye  endure  ;  God   dealeth 
with  you   as  with  sons  ; 
for    what    son    is     there 
whom  his  father  chasten  - 
8eth   not?     But   if  ye  are 
without      chastening, 
whereof    all    have    been 
made  partakers,  then  are 
ye  bastards,  and  not  sons. 
9  Furthermore,  we  had  the 
fathers   of    our   flesh    to 
chasten  us,  and  we  gave 
them  reverence  :  shall  we 
not  much    rather    be  in 
subjection  unto  the  Fath- 


1  Or,  Endure  unto  chastening 

2  Or,  our  spirits 


sons;  not  merely,  spealceth  unto 
you  as,  &c,  but  assumes  you  are 
children  of  your  Father,  which 
is  in  heaven,  and.  are  therefore 
able  to  appreciate  his  paternal 
love  in  his  discipline  of  you. 

7.  It  is  for  chastening  that  ye 
endure.  This  follows  a  more 
difficult  reading  than  that  of  the 
Old  Version,  if  ye  endure  chas- 
tening, but  there  seems  to  be 
little  doubt  that  it  is  the  more 
accurate  reading.  The  meaning 
is,  it  is  for  chastisement,  not  for 
punishment,  that  God  sends  suf- 
fering upon  you.  God  is  dealing 
with  you  as  with  sons,  not  as 
with  criminals, 


er  of  a  spirits,  and  live  ? 
For  they  verily  for  a  few  lo 
days  chastened  us  as 
seemed  good  to  them ; 
but  he  for  our  profit,  that 
we  may  be  partakers  of 
his  holiness.  All  chasten- 11 
ing  seemeth  for  the  pres- 
ent to  be  not  joyous,  but 
grievous :  yet  afterward 
it  yieldeth  peaceable  fruit 
unto  them  tliat  have  been 
exercised  thereby,  even 
the  fruit  of  righteous- 
ness. Wherefore  'lift  up  13 
the  hands  that  hang 
down,  and  the  palsied 
knees  ;  and  make  straight  13 
paths  for  your  feet,  that 
that  which  is  lame  be  not 
4  turned  out  of  the  way, 
but  rather  be  healed. 

Follow  after  peace  with  14 
all  men,  and  the  sanctifi- 
cation  without  which  no 
man  shall  see  the  Lord : 


3  Gr.  make  straight. 

4  Or,  put  out  of  joint 


8.  Bastards;  pretended  sons. 

10.  As  seemed  good  to  them. 
The  translation  of  the  Old  Ver- 
sion after  their  own  pleasure  was 
harsh.  The  contrast  is  between 
the  imperfect  chastisement  of 
the  earthly  father  and  the  per- 
fect chastisement,  perfect  both 
in  wisdom  and  in  love,  of  the 
Father  in  heaven. 

12.  Isa.  35:  3. 

13.  Perhaps  from  Prov.  4:  26. 
The  idea  is,  Adhere  firmly  to 
the  strict  rules  of  duty;  if  any 
deviation  is  allowed,  it  may 
prove  a  fatal  snare  to  human 
frailty. 


:  90 


HEBREWS. 


12.  15 


15  looking  carefully  ^est 
there  be  any  man  that 
2  falleth  short  of  the  grace 
of  God  ;  lest  any  root  of 
bitterness  springing  up 
trouble  you,  and  thereby 

16  the  many  be  defiled ;  'lest 
there  be  any  fornicator,  or 
ju'ofane  person,  as  Esau, 
who  for  one  mess  of  meat 
sold  his  own  birthright. 

17  For  ye  know  that  even 
when  he  afterward  de- 
sired to  inherit  the  bless- 
ing, he  was  rejected  (for 
he  found  no  place  of  re- 
pentance), though  h  e 
sought  it  diligently  with 
tears. 

18  For  ye  are  not  come 
unto  s  a  mount  that  might 
be  touched,  and  t  li  a  t 
burned  with  fire,  and 
unto  blackness,  and  dark- 

I9ness,  and  tempest,  and 
the  sound  of  a  trumpet, 
and  the  voice  of  words  ; 
which    voice    they    that 

1  Or,  whether 

2  Or.  falleth  back  J rem 

3  Or.  a  palpable  and  kindled  fire 

4  Or.  and    to   innumerable    hosts,    the 


15.  Lest  there  ve  any  man  that, 
cVc.  ;  lest  he  apostatize,  and  lose 
the  grace  of  God. — Any  root  of 
latter  nets ;  any  source  of  bitter- 
ness, that  is,  of  sin  and  suffer- 
ing. 

10.  Fornicator;  in  a  spiritual 
sense,  one  who  forsakes  God, 
whom  he  had  once  chosen,  and 
devotes  himself  again  to  his 
idols;  thus,  like  Esau,  selling 
his  birthright  for  pottage. 

17.  Gen.  27:  3o-40. 

18.  That  might  he  touched.  It 
would  seem  that  this  must  con- 
tain an  allusion  to  the  prohibi- 


heard  in  treated  that  no 
word  more  should  be 
spoken  unto  them  :  for 20 
they  could  not  endure 
that  which  was  enjoined, 
If  even  a  beast  touch  the 
mountain,  it  shall  be 
stoned;  and  so  fearful 21 
was  the  appearance,  that 
Moses  said,  I  exceedingly 
fear  and  quake:  but  ye 22 
are  come  unto  mount 
Zion,  and  unto  the  city 
of  the  living  God,  the 
heavenly  Jerusalem,  4and 
to  'innumerable  hosts  of 
angels,  to  the  general  as- 23 
sembly  and  church  of  the 
firstborn  who  are  enrolled 
in  heaven,  and  to  God  the 
Judge  of  all,  and  to  the 
spirits  of  just  men  made 
perfect,  and  to  Jesus  the  24 
mediator  of  a  new  Cove- 
nant, and  to  the  blood  of 
sprinkling  that  speaketh 
better  7  than  that  of  Abel. 
See  that    ye  refuse    not  25 

general  assembly  of  angels,  and  the  church 
dc. 

5  Gr.  myriads  of  angels. 

6  Or,  testament  7  Or,  than  Abtl 


tion  recorded  in  Ex.  19:  12,  13, 
where  bounds  were  directed  to 
be  placed  about  Mount  Sinai, 
which  the  people  were  forbidden 
to  transcend; — a  prohibition 
which  added  much  to  the  effect 
produced  by  the  other  circum- 
stances here  alluded  to,  in  in- 
vesting the  scene  which  accom- 
panied the  giving  of  the  law  on 
Sinai  with  its  extraordinary  ter- 
rors. 

24.  That  spealeth  letter,  etc. 
It  speaks  mercy  and  pardon. 
The  blood  of  Abel  cried  for 
vengeance. 


-13.  7. 


HEBREWS. 


791 


him  that  speaketh.  For 
if  they  escaped  not,  when 
they  refused  him  that 
warned  them  on  earth, 
much  more  shall  not  we 
escape,  who  turn  away 
from  him  '  that  warneih 

26  from  heaven  :  whose  voice 
then  shook  the  earth : 
but  now  he  hath  prom- 
ised, saying,  Yet  once 
more  will  I  make  to 
tremble  not  the  earth 
only,  but  also  the  heaven. 

37  And  this  word,  Yet  once 
more,  signifieth  the  re- 
moving of  those  things 
that  are  shaken,  as  of 
things  that  have  been 
made,  that  those  things 
which    are     not     shaken 

28  may  remain.  Wherefore, 
receiving  a  kingdom  that 
cannot  be  shaken,  let  us 
have  2  grace,  whereby  we 
may  offer  service  well- 
pleasing  to  God  with  3rev- 

29erence  and  awe  :  for  our 
God  is  a  consuming  lire. 

1  Or,  that  is  from  heaven 

2  Or,  thankfulness 


26.  Then  shook  the  earth;  at 
Sinai.  The  quotation  is  from 
Hag.  2 :  6. 

27.  There  is  an  obscurity  in 
respect  to  some  of  the  expres- 
sions of  this  verse.  The  general 
idea  is,  that,  while  the  Jewish 
system  was  temporary  and  mu- 
table, the  dispensation  by  Christ 
is  fixed  and  final,  and  shall  never 
be  moved. 

CHAPTER  XIII, 

1.  Let  love  of  the  brethren  ;  love 

of  the  members   of    the    church 

one  toward  another.  —  Love  unto 

strangers;  love  unto  those  with- 


Let  love  of  the  brethren  13 
continue.     Forget  not  to  2 
shew  love  unto  strangers: 
for    thereby   some     have 
entertained    angels    una- 
wares.    Remember   them  3 
that     are     in     bonds,    as 
bound  with  them  ;   them 
that  are  evil  entreated,  as 
being   yourselves   also  in 
the  body.     Let  marriage  4 
be  had  in  honour  among 
all,    and   let    the   bed   be 
undented  :  for  fornicators 
and   adulterers  God  will 
judge.     *Be  ye  free  fromo 
the  love  of  mone}^ ;  con- 
tent with  such  things  as 
ye  have  :  for  himself  hath 
said,  I  will  in  no  wise  fail 
thee,  neither  will  I  in  any 
wise    forsake    thee.      So  6 
that  with    good  courage 
wre  say, 

The  Lord  is  my  helper ; 
I  will  not  fear : 

What   shall    man    do 

unto  me  \ 
Remember    them    that  7 


3  Or,  godly  fear 

4  Gr.  Let  your  turn  of  mind  be  free. 


out  the  church. 

2.  Some  have  entertained,  &c. ; 
referring,  perhaps,  to  Gen.  18:  2- 
8.  19:1-3. 

3.  Also  in  the  body ;  and  so 
liable  to  the  same  sufferings. 

5.  Be  ye  free  from  the  love  of 
money  ;  the  Old  Version,  let  your 
conversation  be  without  covetous- 
ness,  was  misleading,  giving  the 
impression  that  the  rule  related 
to  the  manner  of  speech  and  not 
to  the  manner  of  life. 

6.  Ps.   118:6. 

7.  Them  that  had  the  rule  over 
you;  meaning  their  pastors  and 


792 


HEBREWS. 


13.  7— 


had  the  rule  over  you, 
which  spake  unto  you  the 
word  of  God  ;  and  consid- 
ering the  issue  of  their 
'life,  imitate  their  faith. 

8  Jesus  Christ  is  the  same 
yesterday  and  to-day,  yea 

9 and  'for  ever.  Be  not. 
carried  away  by  divers 
and  strange  teachings : 
for  it  is  good  that  the 
heart  be  stablished  by 
grace ;  not  by  meats, 
wherein  they  that  'occu- 
pied themselves  were  not 

10  profited.  We  have  an 
altar,  whereof  they  have 
no  right  to  eat  which 
serve     the     tabernacle. 

11  For  the  bodies  of  those 
beasts,  whose  blood  is 
brought  into  the  holy 
place  4  by  the  high  priest 
as  an  offering  for  sin,  are 
burned  without  the  camj}. 

12  Wherefore  Jesus  also, 
that  he  might  sanc- 
tify the  people  through 
his  own   blood,    suffered 

13  without   the  gate.       Let 

1  Gr.  manner  of  life. 

2  Gr.  unto  the  ages. 

3  Gr.  walked. 


teachers.  —  Considering  the  issue 
of  their  life;  i.  e.,  their  death. 
The  whole  life  up  to  and  includ- 
ing the  death  of  the  saint  is  to 
be  taken  into  consideration  in 
estimating  the  value  of  his  faith, 
the  object  which  it  is  the  end 
and  aim  of  their  lives  to  pro- 
mote. 

9.  Not  hj  meats.  The  mean- 
ing is,  that  the  heart  cannot  be 
established — that  is,  in  holiness, 
— by  attentions  to  distinctions 
of  meats  and   other  ceremonial 


us  therefore  go  forth 
unto  him  without  the 
camp,  bearing  his  re- 
proach. For  we  have  not  14 
here  an  abiding  city,  but 
we  seek  after  the  city 
which  is  to  come. 
Through  him  5  then  let  us  15 
offer  up  a  sacrifice  of 
praise  to  God  continually, 
that  is,  the  fruit  of  lips 
which  make  confession  to 
his  name.  But  to  do  16 
good  and  to  communicate 
forget  not :  for  with  such 
sacrifices  God  is  well 
pleased.  Obey  them  that  17 
have  the  rule  over  you, 
and  submit  to  them :  for 
they  watch  in  behalf  of 
your  souls,  as  they  that 
shall  give  account  ;  that  • 
they  may  do  this  with 
joy,  and  not  with  6  grief : 
for  this  were  unprofitable 
for  you. 

Pray  for  us  :  for  we  are  18 
persuaded  that  we  have  a 
good  conscience,  desiring 
to   live    honestly    in    all 

4  Gr.  through. 

5  Some  ancient  authorities  omit  then. 

6  Gr.  groaning. 


rites. 

10.  They  have  no  right  to  eat, 
&c. ;  that  is,  those  cannot  claim 
any  share  in  the  redemption  of 
Christ,  who  still  cling  to,  and 
depend  upon,  the  ceremonial 
observances  of  the  Mosaic  econ- 
omy. 

11.  Lev.  16:11,  14-16,  27. 

12.  Without  the  gate ;  without 
the  gates  of  Jerusalem. 

13.  His  reproach.   The  sending 
1  of   the    condemned    beyond  the 

gates  of   a  city  for  execution, 


—13.  25. 


HEBREWS. 


793 


19  things.  And  I  exhort 
you  the  more  exceedingly 
to  do  this,  that  I  may  be 
restored  to  you  the  soon- 
er. 

20  Now  the  God  of  peace, 
who  brought  again  from 
the  dead  the  great  shep- 
herd of  the  sheep  '  with 
the  blood  of  the  eternal 
covenant,  even  our  Lord 

21  Jesus,  make  you  perfect 
in  every  good  s  thing  to 
do  his  will,  working  in 
3  us  that  which  is  well- 
pleasing  in  his  sight, 
through  Jesus  Christ ;  to 

1  Or,  by    Gr.  in. 

2  Many  ancient  authorities  read  work 


was  considered  as  a  token  of 
additional  reproach  and.  indig- 
nity. 

23.  Set  at  liberty.  There  has 
been  much  discussion  in  respect 
to  the  proper  meaning  of  the 
words  here  rendered  set  at  liberty. 
They  might  have  been  translated 
sent  away.  To  what  circum- 
stances in  the  life  of  Timothy 
they  allude,    on  either  supposi- 


whom  he  the  glory  4for 
ever  and  ever.     Amen. 

But  I  exhort  y  o  u  ,  22 
brethren,  bear  with  the 
word  of  exhortation  ;  for 
I  have  written  unto  you 
in  few  words.  Know  ye  23 
that  our  brother  Timothy 
hath  been  set  at  liberty  ; 
with  whom,  if  he  come 
shortly,  I  will  see  you. 

Salute    all    them    that  24 
have  the  rule  over  you, 
and  all  the  saints.     They 
of  Italy  salute  you. 

Grace  be  with  you  all.  25 
Amen. 

3  Many  ancient  authorities   ead  you. 

4  Gr.  unto  the  ages  of  the  ages. 


tion,  is  not  known. 

24.  They  of  Italy  ;  the  Chris- 
tians of  Italy.  Paul  is  supposed, 
to  have  been  at  Rome  when  this 
Epistle  was  written. 

The  subscription  to  this  Epis- 
tle, in  the  Old  Version,  was  as 
follows:  "Written  to  the  He- 
brews from  Italy,  by  Timothy." 
But  no  special  value  is  to  be  at- 
tached to  this  subscription. 


THE    GENERAL    EPISTLE    OF 

JAMES. 


The  Epistle  to  the  Hebrews  closes  the  series  of  writings  attributed 
to  Paul.  It  is  succeeded,  in  our  arrangement,  by  another  series, 
comprising  the  Epistles  of  James,  Peter,  John,  and  Jude,  which 
have  usually  been  classed  together,  and  designated,  from  the 
earliest  times,  as  the  catholic  Epistles.  The  word  catliolic  means 
universal;  but  the  origin  of  its  application  to  these  Epistles  is 
not  known.  Some  have  supposed  that  they  have  received  this 
appellation  because,  in  most  cases,  they  are  not  addressed  to 
particular  churches  or  individuals,  as  is  the  case  in  general  with 
the  Epistles  of  Paul. 

The  first  of  those  epistles  is  that  of  James.  In  the  catalogues  of 
the  apostles,  (Matt.  10:  2-4.  Mark  3:  16-19.  Luke  6 :  14-16. 
Acts  1:  13,)  James,  the  son  of  Zebedee,  and  John,  his  brother, 
are  named  immediately  after  Peter.  In  regard  to  this  James, 
there  is  little  uncertainty.  He  is  repeatedly  named,  with  Peter 
and  John,  as  very  prominent  among  the  disciples  daring  our 
Saviour's  ministry.  These  three  were  also  foremost  among  their 
brethren  in  the  events  which  took  place  immediately  after  the 
resurrection,  and  they  continued  to  occupy  conspicuous  positions 
in  the  scenes  described  in  the  early  chapters  of  the  Acts,  until 
James  was  beheaded  by  Herod,  as  stated,  Acts  12:  1,  2.  At] 
the  death  of  James  they  all  disappear  from  view,  as,  after  that 
event,  the  others  are  scarcely  alluded  to  in  the  sacred  history. 
This  James  is  designated  as  "James  the  son  of  Zebedee,"  or  as 
"James  the  brother  of  John,"  or  as  "James  the  Greater."  It 
is  generally  supposed  that  he  was  not  the  author  of  this  Epistle. 

Besides  this  James,  there  is  another,  mentioned  as  "the  son  of 
Alpheus, "  in  the  catalogues  of  the  apostles  above  referred  to. 
In  Mark  15:  40,  it  is  said  that  the  name  of  the  mother  of  this 
second  James  was  Mary,  and  that  he  had  a  brother  named  Joses; 
and  John  (19:  25)  states  that  this  Mary  was  the  sister  of  Mary 
the  mother  of  Jesus.  The  word  sister,  however,  may  mean  any 
very  near  collateral  relative;  as  the  terms  brother,  sister,  son, 
daughter,  &c. ,  were  used  with  much  latitude  by  the  Jews.  That 
[794J 


JAMES.  795 

the  word  is  not  used  strictly  in  this  case,  is  the  more  probable, 
as  two  daughters  of  the  same  parents,  we  may  suppose,  would 
not  both  be  named  Mary.  Mary,  the  mother  of  this  James,  is 
said,  in  the  passage  last  referred  to,  (John  19:  25,)  to  be  the  wife 
of  Cleophas,  which  name  may  be  only  another  form  of  the  name 
Alpheus,  mentioned  as  James's  father  in  the  catalogues.  This 
James,  the  son  of  Alpheus  or  Cleophas,  is  usually  designated  as 
"  James  the  Less  " — a  title  given  to  him  by  Mark  in  the  passage 
above  referred  to.  (15:40.)  James  the  Less  and  his  brother 
Joses  were  of  course  near  relatives  of  the  Saviour,  their  mother 
being  spoken  of  as  the  sister  of  Mary,  the  mother  of  Jesus. 

This  second  James,  or  James  the  Less,  survived  James  the  Greater, 
and  evidently  attained  a  position  of  high  eminence  in  the 
church  at  Jerusalem.  The  allusions  to  him  in  the  book  of  the 
Acts,  subsequent  to  the  death  of  his  namesake,  which  is  record- 
ed in  the  twelfth  chapter,  seem  to  imply  that  he  held  a  high 
official  station.  (See  Acts  12:  17.  21:  17,  18.)  According  to 
tradition,  corning  down  from  very  early  times,  he  held  the 
office  of  bishop  of  Jerusalem.  But  whether  the  influence  which 
he  obviously  exercised  was  official  power,  or  the  deference  and 
consideration  paid  to  his  apostleship,  his  age,  or  his  personal 
character,  is  not  rendered  certain  by  the  sacred  narrative.  This 
James  the  Less  is  usually  supposed  to  have  been  the  author  of 
this  Epistle. 

But,  besides  the  allusions  above  referred  to,  mention  is  repeatedly 
made,  in  the  Gospels  and  in  the  Epistles,  of  James,  a  brother  of 
our  Lord.  In  Matt.  13:  55,  and  in  Mark  6:  3,  the  Pharisees  are 
represented  as  asking,  "Is  not  this  the  carpenter,  the  son  of 
Mary,  and  the  brother  of  James  and  Joses,  and  of  Simon  and 
Judas  ?"  James,  the  Lord's  brother,  is  also  spoken  of,  in  Gal. 
1 :  19,  as  one  of  the  apostles,  namely,  the  one  with  whom  Paul 
conferred  on  his  first  visit  to  Jerusalem  after  his  conversion; 
and  in  1  Cor.  9:  5,  brethren  of  the  Lord  are  named  in  connec- 
tion with  Peter,  as  apostles. 

Now,  it  is  perhaps  the  prevailing  opinion  among  commentators 
that  this  James,  the  Lord's  brother,  is  the  same  with  James  the 
Less,  the  word  brother  being  used  to  designate  near  relation,  as 
was  not  unusual  among  the  Jews.  This  supposition  is  not,  how- 
ever, free  from  difficulty ;  for  in  John  7:5,  it  is  stated  that  the 
brethren  of  Jesus  did  not  believe  on  him.  This  seems  to  mili- 
tate against  the  supposition  that  one  of  them  was  already  one 
of  his  twelve  apostles.  A  great  many  hypotheses  have  been 
framed  in  the  attempts  to  disentangle  this  subject  of  its  diffi- 
culties, but  they  are  in  a  great  measure  conjectural ;  and  in  fact 


796 


JAMES. 


1.  5- 


they  must  necessarily  be  so,  for  the  sacred  narrative  does  not 
furnish  the  data  for  determining  the  questions  which  arise.  The 
more  prevailing  opinion  is.  that  James  the  Less  was  James  the 
Lord's  brother,  and  the  author  of  the  Epistle  before  us. 
[In  my  judgment  the  weight  of  evidence  and  of  scholarly  author- 
ity is  in  favor  of  the  opinion  that  there  were  three  persons  of 
the  name  of  James;  James  the  Apostle,  James  the  son  of  Al- 
pheus,  and  James  the  Lord's  brother,  the  latter  being  a 
younger  son  of  Joseph  and  Mary,  and  therefore  a  real  brother 
of  Jesus.  This  James  I  suppose  to  have  been  the  author  of 
this  Epistle.  But  the  question  is  involved  in  very  considerable 
difficulty,  and  no  absolute  conclusion  can  be  reached  respecting 
it.— L.  A.] 


1  James,  a  '  servant  of 
God  and  of  the  Lord 
Jesus  Christ,  to  the  twelve 
tribes  which  are  of  the 
Dispersion,  2  greeting. 

2  Count  it  all  joy,  my 
brethren,  when  ye  fall 
into    manifold    s  tempta- 

1  Gr.  bondservant. 


CHAPTER  I. 
1.  A  servant,  &c.  It  is  to  be 
observed  that  James  does  not 
style  himself  an  apostle.  This 
circumstance  has  been  adduced 
as  an  argument  to  show  that  the 
author  of  the  Epistle  was  not 
one  of  the  twelve;  it  cannot, 
however,  be  considered  an  argu- 
ment of  very  great  weight. — 
The  twelve  tribes.  There  were  but 
two  tribes  of  the  children  of 
Israel  now  remaining.  Ten  had 
been  carried  into  captivity, 
whence  they  never  returned. 
The  Jews  were,  however,  accus- 
tomed to  retain  the  original 
phraseology  in  designating  their 
nation.  For  another  example  of 
this  usage,  see  Acts  26:  7. 
Though  this  expression  would 
seem  to  include  the  Jews  gener- 
ally, yet  the  Epistle  is  evidently 


tions  ;  knowing  that  the  3 
proof  of  your  faith  work- 
eth  patience.  And  let  4 
patience  have  its  perfect 
work,  that  ye  may  be 
perfect  and  entire,  lack- 
ing in  nothing. 

But  if  any  of  you  lack-  5 


Gr.  wishethjoy. 


3  Or,  trials 


intended  for  those  only  who 
had  embraced  Christianity. — 
Dispersion  ;  from  Jerusalem. 
This  letter  may  have  been  ad- 
dressed to  the  disciples  who 
were  scattered  abroad  after  the 
death  of  Stephen,  (Acts  8:  1,) 
and  before  the  preaching  of  the 
gospel  was  extended  to  the  Gen- 
tiles. This  supposition  is  con- 
firmed by  the  fact  that  no  allu- 
sion is  made  in  the  Epistle  to 
Gentile  converts,  or  to  any  of 
those  questions  which  agitated 
the  church  everywhere,  after 
Gentile  converts  came  in. 

2.  Temptations ;  trials ;  that 
is,  the  privations,  suffering,  and 
poverty,  which  they  were  called 
upon  to  endure. 

5.  Wisdom;  direction  and 
guidance  in  the  trying  circum- 
stances   in     which     they    were 


-*— 1.  15. 


JAMES. 


w 


eth  wisdom,  let  him  ask 
of  God,  who  giveth  to  all 
liberally  and  upbraideth 
not;  and  it  shall  be  given 

6  him.  But  let  him  ask  in 
faith,  nothing  doubting : 
for  he  that  doubteth  is 
like  the  surge  of  the  sea 
driven  by  the  wind  and 

7  tossed.  For  let  not  that 
man  think  !  that  he  shall 
receive  any  thing  of  the 

8  Lord  ;  a  doubleminded 
man,  unstable  in  all  his 
ways. 

9  But  let  the  brother  of 
low   degree  glory  in  his 

10  high  estate  :  and  the  rich, 
in  that  he  is  made  low : 
because  as  the  flower  of 
the  grass  he  shall   pass 

11  away.  For  the  sun 
ariseth  with  the  scorch- 
ing  wind,  and  withereth 

1  Or,  that  a  double-minded  man,  un- 
stable in  all  his  ways,  shall  receive  any 
thing  of  the  Lord. 

2  Or.  from. 


placed.  —  Upbraideth  not;  does 
not  send  the  suppliant  away  with 
reproaches. 

6.  In  faith  ;  with  confidence 
in  the  goodness  and  mercy  of 
God. — He  that  doubteth;  vibra- 
ting between  faith  in  divine  pro- 
tection, and  anxious  distrust. — 
Like  the  surge  of  the  sea ;  never 
at  rest.  The  word  surge  is  here 
substituted  for  the  word  icave, 
in  the  Old  Version,  to  prevent 
the  impression  that  there  is  in 
the  original  a  connection  be- 
tween the  word  wave  and  the 
word  wavereth. 

8.  A  double-minded  man  ;  that 
is,  a  man  having  his  mind  dis- 
tracted between  the  alternate 
feelings  of  faith  and  distrust. 

32 


the  grass  ;  and  the  flower 
thereof  falleth,  and  the 
grace  of  the  fashion  of  it 
perisheth :  so  also  shall 
the  rich  man  fade  away 
in  his  goings. 

Blessed  is  the  man  that  12 
endureth  temptation  :  for 
when    he  hath  been  ap- 
proved, he   shall  receive 
the   crown  of  life,  which 
the    Lord    promised    to 
them  that  love  him.     Let  13 
no  man  say  when  he  is 
tempted,    I  am   tempted 
2  of  God  :  for  God  3  cannot 
be    tempted    with    4evil, 
and  he  himself  tempteth. 
no  man  :  but  each  man  is  14 
6  tempted,    when     he    is 
drawn  away  by  his  own 
lust,  and  enticed.     Then  15 
the    lust,  when    it    hath 
conceived,    beareth    sin : 

3  Or,  is  untried  in  evil 

4  Gr.  evil  things. 

5  Or,  tempted  by  his  own  lust,  being 
drawn  away  by  it,  and  enticed 


9.  Glory  in  his  high  estate  ;  in. 
his  privileges  and  hopes  as  a 
Christian. 

10.  Made  low  ;  made  penitent 
and  lowly  in  mind  by  divine 
grace. 

11.  Fadeaway  in  his  goings; 
pass  away  from  his  position  of 
worldly  greatness  and  elevation. 
The  meaning  is,  that,  since  his 
wealth,  with  all  that  pertains  to 
it,  is  so  fleeting  and  transitory, 
he  should  not  dwell  upon  the 
possession  of  it  with  feelings  of 
satisfaction  and  pride,  but  re- 
joice only  in  the  possession  of 
the  humble  and  lowly  graces  of 
the  Christian  spirit. 

12.  When  he  hath  been  ap- 
proved ;  after  his  trials  are  over* 


798 


JAMES. 


1.  15— r 


and  the  sin,  when  it  is 
fullgrown,  bringeth  forth 

16  death.  Be  not  deceived, 
my     beloved     brethren. 

17 Every  good  'gift  and 
every  perfect  boon  is 
from  above,  coming  down 
from  the  Father  of  lights, 
with  wrhom  can  be  no 
variation,  neither  shadow 
that  is  cast  by  turning. 

18  Of  his  own  will  he 
brought  us  forth  by  the 
word  of  truth,  that  we 
should  be  a  kind  of  first- 
fruits  of  his  creatures. 

19  2  Ye  know  this,  my  be- 
loved brethren.  But  let 
every  man  be  swift  to 
hear,  slow  to  speak,  slow 

20 to  wrath:  for  the  wrath 
of  man  worketh  not  the 
righteousness     o  f     God. 

21  Wherefore  putting  away 
all  filthiness  and  over- 
flowing of    'wickedness, 

1  Or,  giving 

2  Or,  Know  ye 

3  Or,  malice 

16.  Be  not  deceived ;  in  sup- 
posing that  you  can  shield  your- 
selves from  responsibility  for 
sin,  by  pleading  the  power  of 
outward  temptations. 

18.  Brought  us  forth ;  as  his 
spiritual  children.  That  is,  he 
formed  in  us,  by  his  own  power, 
that  new  temper  of  mind  which 
characterizes  Ids  children. 

19.  Swift  to  hear,  slow  to 
speak;  always  ready  to  learn, 
but  slow  to  offer  reproofs  or  in- 
structions to  others. 

21.  Over/lowing  of  wickedness  ; 
a  much  more  felicitous  transla- 
tion than  that  of  the  Old  Ver- 
sion, superfluity  of  naughtiness. 


receive  with  meekness  the 
4  implanted  word,  which 
is  able  to  save  your  souls. 
But  be  ye  doers  of  the  22 
word,  and  not  hearers 
only,  deluding  your  own 
selves.  For  if  any  one  is  23 
a  hearer  of  the  word,  and 
not  a  doer,  he  is  like  unto 
a  man  beholding  5  his  nat- 
ural face  in  a  mirror  :  for  24 
he  beholdeth  himself,  and 
goeth  away,  and  straight- 
way forgetteth  what  man- 
ner of  man  he  was.  But  25 
he  that  looketh  into  the 
perfect  law,  the  law  of 
liberty,  and  so  continu- 
eth,  being  not  a  hearer 
that  forgetteth,  but  a  doer 
that  worketh,  this  man 
shall  be  blessed  in  his  do- 
ing. If  any  man  6  think- 26 
eth  himself  to  be  religious, 
while  he  bridle th  not  his 
tongue  but  deceiveth  his 


4  Or,  inborn 

5  Gr.  the  face  of his  birth. 

6  Or,  seemeth  to  be 


25.  Looketh  into  ;  that  is,  earn- 
estly and  intently.  —  The  law  of 
liberty ;  the  gospel;  so  desig- 
nated because  it  releases  the  soul 
from  the  bondiige  of  sin.  —  That 
worketh;  the  duties  which  the 
gospel  enjoins. — In  his  doing; 
that  is,  his  doing  of  the  work 
referred  to  above. 

26.  His  tongue,  &c.  The 
meaning  is,  that,  unless  a  man's 
outward  conduct  is  in  accord- 
ance with  the  requirements  of 
Christ,  his  pretenses  to  inward 
piety  are  vain.  If  even  the 
tongue  is  uncontrolled,  it  reveals 
the  falseness  and  hollowness  of 
his  professions  of  sanctity. 


—2.  9. 


JAMES. 


799 


heart,  this  man's  religion 

27  is  vain.  Pure  religion 
and  undefiled  before  our 
God  and  Father  is  this, 
to  visit  the  fatherless  and 
widows  in  their  affliction, 
and  to  keep  himself  un- 
spotted  from   the  world. 

2  My  brethren,  '  hold  not 
the  faith  of  our  Lord  Je- 
sus Christ,  the  Lord  of 
glory,  with  respect  of  per- 

2  sons.  For  if  there  come 
into  your  2  synagogue  a 
man  with  a  gold  ring,  in 
fine  clothing,  and  there 
come  in  also  a  poor  man 

3 in  vile  clothing;  and  ye 
have  regard  to  him  that 
weareth  the  fine  clothing, 
and  say,  Sit  thou  here  in 
a  good  place  ;  and  ye  say 
to  the  poor  man,  Stand 
thou  there,  or  sit   under 

4  my  footstool  ;  3  are  ye  not 
divided     4in    your    own 

1  Or,  do  ye,  in  accepting  persons,  hold 
the  faith...  glory? 

2  Or,  assembly 


27.  Pure  religion,  &c. ;  that  is, 
true  religion  consists  not  in 
rites  and  forms,  not  in  opinions, 
not  in  outward  zeal, — but  in  the 
right  moral  and  spiritual  condi- 
tion of  the  heart.  Its  end  and 
aim  is  to  substitute  in  the  soul 
principles  of  heartfelt  benevo- 
lence and  moral  purity,  instead 
of  the  selfishness  and  corruption 
which  naturally  reign  there. 
The  various  truths  of  the  gospel 
reveal  the  way  and  the  means  by 
which  this  is  to  be  done. 
CHAPTER  II. 

1.  Hold  not  the  faith.  &c. ;  that 
is,  in  your  religious  observances 
and  duties,  do  not  make  distinc- 


mind,  and  become  judges 
with  evil  thoughts? 
Hearken,  m  y  beloved  5 
brethren ;  did  not  God 
choose  them  that  are  peer 
as  to  the  world  to  be  rich 
in  faith,  and  heirs  of  the 
kingdom  which  he  prom- 
ised to  them  that  love 
him  \  But  ye  have  dis-  6 
honoured  the  poor  man. 
Do  not  the  rich  oppress 
you,  and  themselves  drag 
you  before  the  judge- 
ment-seats ?  Do  not  they  7 
blaspheme  the  honourable 
name  5by  the  which 
ye  are  called  %  Howbeit  8 
if  ye  fulfil  the  royal  law, 
according  to  the  scrip- 
ture, Thou  shalt  love  thy 
neighbour  as  thyself,  ye 
do  well :  but  if  ye  have  9 
respect  of  persons,  ye 
commit  sin,  being  con- 
victed   by    the    law    as 

3  Or,  do  ye  not  make  distinctions 

4  Or,  among  yourselves 

5  Gr.  which  tvas  called  upon  you. 


tions     among      your     Christian 
brethren    on    account   of  differ- 
ences of  worldly  station. 
"•2.    Your   synagogue ;    the    as- 
sembly for  public  worship. 

2,  3.  Fine  clothing — vile  cloth- 
ing. The  same  Greek  word  is 
used  in  all 'three  places  here, 
though  rendered  by  different 
terms  in  the  Old  Version. 

4.  With  evil  thoughts ;  under 
the  influence  of  evil  thoughts. 

5.  Rich  in  faith;  to  make 
them  rich  in  faith. 

7.  The  honourable  name;  the 
name  of  Christ. 

8.  The  royal  law  ;  the  first  and 
highest  law. 


800 


JAMES. 


2.  9— 


10  transgressors.     For  who- 
soever    shall     keep     the 
whole  law,  and  yet  stum- 
ble in  one  jioint,  he  is  be- 
ll come  guilty  of  all.     For 
he  that  said,  Do  not  com- 
mit adultery,  said    also, 
Do  not  kill.    Now  if  thou 
dost  not  commit  adultery, 
but  killest,  thou    art  be- 
come   a    transgressor    of 
12  the  law.      So  speak  ye, 
and  so   do,  as   men  that 
are   to  be    judged   by   a 
islaw     of    liberty.       For 
judgement     is'    without 
mercy  to   him  that  hath 
shewed  no  mercy  :  mercy 
glorieth    against    judge- 
ment. 
14     What  doth  it  profit,  my 
brethren,  if  a  man  say  he 
hath  faith,  but  have  not 
works?     can    that    faith 
15 save  him?     If  a  brother 


1  Or,  But  some  one  will  my 

2  Some  ancient  authorities  read  (here 


10.  Stumble  in  one  point ;  that 
is,  deliberately  and  habitually. 
By  disobeying  one  command,  lie 
shows  that  he  is  not  governed 
by  the  authority  of  God,  and,  of 
course,  that  whatever  apparent 
obedience  he  may  render  to 
other  commands,  rests  on  other 
grounds  than  regard  for  the  di- 
vine will.  He  cannot,  therefore, 
be  considered  as  really  obeying 
at  all. 

12.  So  speak;  so  teach.  —  The 
law  of  liberty  ;  the  gospel. 

13.  This  sentiment  is  very 
similar  to  one  expressed  by  our 
Saviour,  Matt.  7:1,  2. — Mercy 
glorieth,  &c.  ;  the  merciful  man 
rejoiceth.  The  meaning  is,  that 
he  who  has  fulfilled  the  royal 
law,  mentioned  in  v.   8,  is  de- 


or  sister  be  naked,  and  in 
lack   of   daily   food,   and  16 
one  of  you  say  unto  them, 
Go  in  peace,  be  ye  warmed 
and   filled ;    and    yet   ye 
give  them  not  the  things 
needful    to    the    body; 
what  doth  it  profit  \   Even  17 
so   faith,    if  it  have  not 
works,  is  dead  in  itself. 
1  Yea,    a    man    will    say,  18 
Thou    hast  faith,  and    I 
have  works  :  shew  me  thy 
faith    apart    from     tli  y 
works,     and    I    by     my 
works  will  shew  thee  my 
faith.       Thou      believesti9 
that  2God  is  one;    thou 
doest   well :     the   3  devils 
also  believe,  and  shudder. 
But   wilt   thou   know,   O20 
vain  man,  that  faith  apart 
from    works    is  ,  barren  \ 
Was   not    Abraham    our  21 
father  justified  by  works, 

is  one  God. 
3  Gr.  demons. 


livered  from  the  fear  of  retribu- 
tion. He  may  go  to  the  judg- 
ment rejoicing  in  his  assurance 
of  pardon.  In  other  words,  he 
who  is  merciful  to  others,  shall 
in  the  end  find  mercy  him- 
self. 

14.  Faith;  theoretical  belief, 
a  sort  of  belief  which  does  not 
influence  the  conduct,  as  is 
shown  in  v.  17.  Paul,  when 
speaking  of  the  spiritual  efficacy 
of  faith,  means,  by  the  term, 
heartfelt  trust  and  confidence  in 
God,  or  in  the  Saviour. 

21.  By  works;  that  is,  by  a 
working  faith, — works  which 
were  the  fruits  and  the  evidence 
of  his  faith.  That  this  is  the 
meaning  is  clear  from  the  ex- 
pressions in  v.  22  and  23. 


-3.4. 


JAMES. 


SOI 


in  that  he  offered  up 
Isaac  his   son  npon    the 

22 altar?  'Thon  seest  that 
faith  wrought  with  his 
works,  and  by  works  wras 

23 faith  made  perfect  ;  and 
the  scripture  was  fulfilled 
which  saith,  And  Abra- 
ham believed  God,  and  it 
was  reckoned  unto  him 
for  righteousness  ;  and  he 
was  called  the   friend  of 

24  God.  Ye  see  that  by 
works  a  man  is  justified, 
and    not   only  by   faith. 

25  And  in  like  manner  was 
not  also  Rahab  the  harlot 
justified  by  works,  in  that 
she  received  the  messen- 
gers, and  sent  them  out 

1  Or,  Seest  thou . . .  perfect  ? 


22.  Made  perfect ;  shown  to  be 
perfect,  that  is,  honest  and  sin- 
cere. 

24.  Not  only  by  faith;  mere 
inert  and  lifeless  belief. 

25.  Rahab  the  harlot.  For  the 
account  of  the  circumstances 
here  referred  to,  see  Josh.  2: 
Her  belief  in  Jehovah  as  the  true 
God,  (Josh.  2:  11,)  led  to  cor- 
respondent action.  It  was  there- 
fore a  faith  showing  itself  in 
works. 

26.  The  spirit;  the  vital  prin- 
ciple.— So  faith  a/part  from  works 
is  dead.  (See  Rom.  4:)  The  in- 
structions pf  Panl  and  of  James 
on  the  subject  of  faith  and  works 
are  the  two  opposing  walls  which 
guard  on  each  side  the  narrow 
way  of  salvation,  and  their  an- 
tagonism has  accordingly  at- 
tracted great  attention  in  every 
age.  Paul,  on  the  one  hand, 
enjoins  it  upon  men  not  to  rely 
upon  any  duties  which  they  may 


another  way  ?    For  as  the  26 
body  apart  from  the  spirit 
is    dead,    even    so    faith 
apart  from  works  is  dead. 
Be  not  many  teachers, 
my     brethren,     knowing  3 
that     we     shall     receive 
2  heavier  judgement.    For 
in    many    things    we    all  2 
stumble.     If    any    stum- 
bleth  not    in    word,    the 
same  is  a   perfect    man, 
able  to  bridle  the  whole 
body   also.     Now    if    we 
put    the    horses'    bridles  3 
into    their   mouths,    that 
they    may   obey    us,    we 
turn    about    their  whole 
body  also.     Behold,    the 4 
ships  also,   though  they 

2  Gr.  greater. 


have  performed  in  times  past,  to 
secure  the  favor  of  God.  He 
points  them  to  faith  in  his 
mercy.  On  the  other  hand, 
James  shows  them  that  it  is  vain 
to  rely  upon  faith  as  a  substitute 
for  doing  the  will  of  God  now. 
He  points  them  to  the  path  of 
obedience.  In  a  word,  Paul 
teaches  men  that  they  must  rely 
upon  faith,  for  the  forgiveness 
of  past  sins;  James  warns  them 
against  making  it  the  excuse  for 
the  neglect  of  present  duty. 

CHAPTER  III. 

1.  Teachers.  The  meaning  is 
Be  not  too  ready  to  assume  tht 
office  of  religious  teachers.—^ 
Knowing  that  we  shall  receive, 
&c, ;  that  is,  if  unworthy.  The 
meaning  is,  that  a  great  respon- 
sibility is  incurred  by  every  on© 
who  attempts  to  guide  and  in- 
struct others. 

4.    The  steersman:  a   more  is 


802 


JAMES. 


are  so  great,  and  are 
driven  by  rough  winds, 
are  yet  turned  about  by  a 
very  small  rudder,  whith- 
er the  impulse  of  the 
£  steersman  willeth.  So 
the  tongue  also  is  a  little 
member,  and  boasteth 
great  things.  Behold, 
1  how  much  wood  is  kin- 
dled by  how  small  a  fire  ! 

6  And  the  tongue  is  3  a  fire : 

3  the  world  of  iniquity 
among  our  members  is 
the  tongue,  which  defileth 
the  whole  body,  and  set- 
teth  on  fire  the  wheel  of 

4  nature,  and  is  set  on  fire 

7  by  hell.  For  every  6kind 
of  beasts  and  birds,  of 
creeping  things  and  things 
in  the  sea,  is  tamed,  and 
hath     been     tamed     6by 

87mankind:  but  the  tongue 
can  no  man  tame  ;  it  is  a 
restless  evil,  it  is  full  of 

9  deadly  poison.  There- 
with bless  we  the  Lord 
and   Father ;    and   there - 

1  Or,  how  great  a  forest 

2  Or.  afire,  that  world  of  iniquity  :  the 
tongue  is  among  our  members  that  which 
d-c. 

3  Or,  that  world  0/  iniquity,  the 
tongue,  is  among  our  members  that  which 
&e. 


telligible  translation  than  that 
of  the  Old  Version,  the  gover- 
nor. 

5.  Boasteth  great  things ;  exer- 
cises great  power. — How  much 
wood  is  kindled,  &c. ;  or  as  in  the 
margin,  Ho  to  great  a  forest.  The 
idea  is  that  a  very  little  mali- 
cious talk  is  sufficient  to  produce 
a  very  great  destruction. 

7,  8.  These  expressions,  in  the 
unqualified  form  in  which  they 
fctand  here,  are,  of  course,  figur- 


with  curse  we  men,  which 
are  made  after  the  like- 
ness of  God :  out  of  the 
same  mouth  cometh  forth  10 
blessing  and  cursing.    My 
brethren,      these     things 
ought  not  so  to  be.    Dorhli 
the   fountain   send   forth 
from    the   same    opening 
sweet  water  and   bitter? 
can  a  fig  tree,  my  breth-12 
ren,  yield  olives,  or  a  vine 
figs  ?     neither     can     salt 
water  yield  sweet. 

Who  is  wise  and  under- 13 
standing  among  you  \  let 
him  shew  by  his  good  life 
his  works  in  meekness  of 
wisdom.     But  if  ye  have  1 4 
bitter  jealousy   and  fac- 
tion in  your  heart,  glory 
not   and  lie   not   against 
the   truth.     This  wisdom  15 
is  not  a  wisdom  that  com- 
eth down  from  above,  but 
is  earthly, 8  sensual,  9  dev- 
ilish.   For  where  jealousy  16 
and  faction  are,  there  is 
confusion  and  every  vile 

4  Or,  birth 

5  Gr.  nature. 
G  Or,  unto 

7  Gr.  the  human  nature. 

8  Or,  natural    Or,  animal 

9  Gr.  demoniacal. 


ative.  The  intention  simply  is 
to  represent,  in  the  strongest 
manner,  the  difficulty  of  keep- 
ing the  tongue  in  subjection. 

14.  Glory  not;  that  is,  in  your 
supposed  piety. — And  lie  not, 
&c.  ;  by  pretending  that  your 
hearts  are  renewed,  while  it  is 
plain  that  in  their  temper  and 
disposition  they  are  still  under 
the  bondage  pi  sin. 

15.  This  wisdom;  such  pre- 
tended  wisdom  or  piety  as  this. 


^4.  6. 


JAMES. 


803 


17  deed.  But  the  wisdom 
that  is  from  above  is  first 
pure,  then  peaceable, 
gentle,  easy  to  be  in  treat- 
ed, full  of  mercy  and 
good  fruits,  without 
1  variance,    without     hy- 

18pocrisy.  And  the  fruit 
of  righteousness  is  sown 
in  peace  2for  them  that 
make  peace. 

4  Whence  come  wars  and 
whence  come  fightings 
among  you  %  come  they 
not  hence,  even  of  your 
pleasures     that     war    in 

2  your  members  %  Ye  lust, 
and  have  not :  ye  kill, 
and  3  covet,  and  cannot 
obtain  :  ye  fight  and  war ; 
ye  have   not,  because   ye 

1  Or,  doubtfulness    Or,  partiality 

2  Or,  by 

3  Gr.  are  jealous. 

4  Or,  saith  in  vain 

5  Or.  The   spirit   ivhich   he   made   to 
dwell  in  us  he  yearneth  for  even  unto 


18.  For  them;  Disputes  and 
contentions  are  not  the  measures 
by  which  the  cause  of  God  is  to 
be  promoted ;  the  seed  from 
which  the  fruits  of  righteousness 
are  to  be  produced  is  sown  in 
peace,  and  is  garnered  by  those 
who  are  themselves  peacemak- 
ers; or  the  meaning  may  be,  as 
in  the  margin,  is  sown,  that  is, 
produced,  fo/ peacemakers.  Con- 
tention does  not  produce  right- 
eousness, a  lesson  which  the 
world  has  been  very  slow  to 
learn. 

CHAPTER  IV. 

2.  Because  ye  ask  not ;  that  is, 
of  God.  The  meaning  is,  that 
they  do  not  obtain  the  happiness 
which  they  desire,  because  they 
seek  to  effect  their  ends  by  con- 
tention and  violence,  instead  of 


ask  not.  Ye  ask,  and  re-  3 
ceive  not,  because  ye  ask 
amiss,  that  ye  may  spend 
it  in  your  pleasures.  Ye  i 
adulteresses,  know  ye  not 
that  the  friendship  of  the 
world  is  enmity  with 
God  \  Whosoever  there- 
fore would  be  a  friend  of 
the  world  maketh  him- 
self an  enemy  of  God. 
Or  think  ye  that  the  5 
scripture  4  speaketh  in 
vain?  5Doth  the  spirit 
which  6he  made  to  dwell 
in  us  long  unto  envying  % 
But  he  giveth  7  more  6 
grace.  Wherefore  the 
scripture  saith,  God  re- 
sisted! the  proud,  but 
giveth  grace  to  the  hum- 

jealousenvy.  Or,  That  spirit  which  h« 
made  to  dwell  in  us  yearneth  for  us  even 
unto  jealous  envy. 

6  Some  ancient  authorities  read  dwell' 
eth  in  us. 

7  Gr.  a  greater  grace. 


relying  upon  the  providence  and 
goodness  of  God. 

4.  Ye  adulteresses.  These 
terms  seem  to  be  used  in  this 
case,  as  indeed  they  often  are 
in  the  Scriptures,  in  a  figurative 
sense,  to  denote  those  who  are 
not  true  to  the  worship  and  ser- 
vice of  God,  but,  while  they 
profess  to  love  and  serve  their 
Maker,  have  their  hearts  really 
set  upon  the  world. 

5.  This  passage,  including  the 
first  clause  of  the  following 
verse,  is  very  obscure.  The 
origin  of  the  quotation  is  not  to 
be  found  in  the  Old  Testament, 
a«d  none  but  conjectural  expla- 
nations of  the  language,  as  it 
stands  here,  have  been  offered 
by  commentators.  Some  of  these 
conjectures  are  suggested  in  the 
marginal  reading. 


R04 


JAMES. 


4.  6— 


7ble.  Be  subject  therefore 
unto  God  ;  but  resist  the 
devil,    and    he    will    fiee 

8  from  you.  Draw  nigh  to 
God,  and  he  will  draw 
nigh  to  you.  Cleanse 
your  hands,  ye  sinners  ; 
and  purify  your   hearts, 

9  y  e  doubleminded.  B  e 
afflicted,  and  mourn,  and 
weep:  let  your  laughter 
be  turned  to  mourning, 
and   your    joy  to   heavi- 

lOness.  Humble  yourselves 
in  the  sight  of  the  Lord, 
and  he  shall  exalt  you. 

11  Speak  not  one  against 
another,  brethren.  He 
that  speaketh  against  a 
brother,  or  judgeth  his 
brother,  speaketh  against 
the  law,  and  judgeth  the 
law :  but  if  thou  judgest 
the  law,  thou  art  not  a 
doer   of    the   law,  but   a 

i2 judge.     One  only  is  %the 

1  Gr.  Instead  of  your  saying . 


7.  Resist  the  devil ;  the  tempt- 
ations and  excitements  to  sin, 
represented  as  offered  by  Satan. 

8.  Your  hands  ;  your  conduct. 
—  Ye  double-minded;  ye  who 
hesitate,  undecided,  between 
God  and  the  world. 

9.  Be  afflicted,  &c. ;  that  is, 
in  penitence  for  sin. 

11.  Speaketh  against  the  law 
and  judgeth  the  law  ;  violal 
law,  and  assumes  the  office  of 
judge  under  it.  The  sacred 
writers  often  use  the  same  terms 
in  a  modified  sense  in  the  second 
clause  of  a  sentence  which  had 
been  used  appropriately  and 
naturally  in  the  first,  in  order  to 
preserve  a  sort  of  parallelism  or 
symmetry  of  expression.     Thus 


lawgiver  and  judge,  even 
he  who  is  able  to  save  and 
to  destroy :  but  who  art 
thou  that  judgest  thy 
neighbour  ? 

Go  to  now,  ye  that  say,  13 
To-day  or  to-morrow  we 
will  go  into  this  city,  and 
spend  a  year   there,  and 
trade,     and    get     gain: 
whereas  ye  know  not  what  U 
shall  be  on  the  morrow. 
What  is  your  life  %    For 
ye  are  a  vapour,  that  ap- 
peareth  for  a  little  time, 
and  then  vanishethaway. 
1  For  that  ye  ought  to  say,  15 
If  the  Lord  will,  we  shall 
both  live,  and  do  this  or 
that.     But  now  ye  glory  16 
in    your   vauntings  :    all 
such  glorying  is  evil.     To  17 
him  therefore  that  know- 
eth  to  do  good,  and  doeth 
it  not,  to  him  it  is  sin. 

Go    to    now,    ye    rich,  5 


the  phrases  speaketh  evil  of,  and 
judgeth,  are  repeated  in  the 
second  clause,  in  this  case,  al- 
though used  in  a  modified  sense. 

15.  Ye  ought  to  say,  &c.  ;  that 
is,  they  ought  habitually  to  feel 
their  dependence  upon  God.  The 
direction  refers  to  the  proper 
sentiment  to  be  felt  in  the  heart, 
and  not  particularly  to  the  ex- 
pression of  it  in  language. 

1G.  Glory  in  your  vauntings ; 
feel  confident  in  jTour  own 
powers. 

17.  The  meaning  is,  that  now, 
after  receiving  the  plain  instruc- 
tions which  James  had  given 
above,  if  any  still  persisted  in 
the  sin  which  he  had  condemn- 
ed, they  would  be  doubly  guilty. 


-5. 


JAMES. 


805 


weep  and  howl  for  your 
miseries  that  are  com- 
2ing  upon  you.  Your 
riches  are  corrupted,  and 
your  garments  are  moth- 

3  eaten.  Your  gold  and 
your  silver  are  rusted ; 
and  their  rust  shall  be 
for  a  testimony  '  against 
you,  and  shall  eat  your 
flesh  as  fire.  Ye  have 
laid  up  your  treasure  in 

4  the  last  days.  Behold, 
the  hire  of  the  labourers 
who  mowed  your  fields, 
which  is  of  you  kept 
back  by  fraud,  crieth 
out :  and  the  cries  of 
them    that    reaped    have 

1  Or,  unto 


CHAPTER  V. 

2.  In  ancient  times,  wealth 
often  consisted  of  great  accu- 
mulations of  perishable  proper- 
ty- 

3.  Ye  have  laid  up,  &c.  The 
writers  of  the  New  Testament 
were  looking  for  an  immediate 
reappearance  of  the  Lord  and 
the  day  of  judgment.  The 
speedy  demolition  of  their  treas- 
ure is  here  referred  to  as  an 
evidence  of  their  folly  in  accu- 
mulating it. 

4.  The  Lord  of  Saoaoth ;  the 
Lord  of  hosts. 

5.  Nourished  your  hearts  ; 
nourished  yourselves. — that  is, 
given  yourselves  up  to  luxuries 
and  pleasures.  —  In  a  day  of 
slaughter ;  as  in  preparation  for 
a  day  of  slaughter.  The  mean- 
ing is,  that  they  have  abandoned 
themselves  to  every  gratification, 
like  an  animal  fattening  for  the 
slaughter. 

6.  Ye  have  condemned,  ye  have 


entered  im>,  th^  ears  of 
the  Lord  of  Sabaotn.  Yes 
have  lived  delicately  on 
the  earth,  and  taken 
your  pleasure  ;  ye  have 
nourished  your  hearts  in 
a  day  of  slaughter.  Ye  a 
hare  condemned,  ye  have 
killed  the  righteous  one ; 
he  doth  not  resist  you. 

Be  patient  therefore,  7 
brethren,  until  the  2  com- 
ing of  the  Lord.  Behold, 
the  husbandman  waiteth 
for  the  precious  fruit  of 
the  earth,  being  patient 
over  it,  until  3it  receive 
the  early  and  latter  rain. 
Be  ye  also  patient ;  stab-  8 


2  Gr.  presence. 


3  Or,  he 


hilled  ;  that  is,  deprived  them  of 
the  means  of  subsistence  by 
their  injustice  and  oppression. — 
The  righteous;  the  innocent, — 
those  who  had  never  injured 
thenv. — He  doth  not  resist  you; 
being'  helpless  and  defenceless 
in  his  poverty. — [The  Revisers 
have  apparently  given  a  differ- 
ent meaning  to  this  passage  by 
inserting  the  word  one.  The 
righteous  one  is  the  Messiah,  and 
the  apostle,  as  thus  interpreted, 
refers  to  the  Jews'  crucifixion  of 
Christ,  in  which  his  readers  are 
treated  as  participators  by  their 
subsequent  course  of  life. — L. 
A.]      * 

7.  Be  patient  therefore;  that 
is,  in  enduring  the  oppression 
above  described. 

8.  StaMish  yonr  hearts;  be 
resolute  and  of  good  courage. — 
The  coming  of  the  Lord;  the 
time  when  God  shall  call  the 
oppressor  to  account  for  his  sins, 
and  vindicate  the  rights  of  the 
oppressed. 


W6 


JAMES. 


5.   8— 


Ush  your  hearts  :  for  the 
3  coming  of  the  Lord  is 
fiat  hand.  Murmur  not, 
brethren,  one  against 
another,  that  ye  be  not 
judged:  behold,  the 
judge  standeth  before  the 
io  doors.  Take,  brethren, 
for  an  example  of  suffer- 
ing and  of  patience,  the 
prophets  who  spake  in 
the    name  of    the   Lord. 

11  Behold,  we  call  them 
blessed  which  endured : 
ye  have  heard  of  the 
9  patience  of  Job,  and 
have  seen  the  end  of  the 
Lord,  how  that  the  Lord 
is  full  of  pity,  and  mer- 
ciful. 

12  But  above  all  things, 

1  Gr.  presence, 

2  Or,  endurance 

3  Or,  let  yours  be  the  yea,  yea,  and  the 


9.  Murmur  not;  do  not  exer- 
cise or  express  morose  and  en- 
vious feelings. — Standeth  before 
the  doors  ;  is  near  at  hand.  The 
meaning  is,  that  as  the  time  is 
soon  coming  when  all  the  in- 
juries which  Christians  may 
sustain  will  be  amply  redressed, 
they  ought  not  to  urge  their 
complaints  and  agitate  their 
controversies  now. 

11.  The  end  of  the  Lord; 
meaning,  probably,  the  end  or 
result  to  which  the  Lord  brings 
the  sufferings  of  his  people. 

12.  This  language  is  very  sim- 
ilar to  that  used  by  our  Saviour, 
as  recorded  Matt.  5:  34-37.— 
Let  your  yen  be  yea,  &c.  ;  that  is, 
in  your  conversation,  use  the 
forms  of  simple  affirmation  or 
denial. 

14.  Anointing  him  with  oil. 
Whether  the  anointing  here  pre- 
scribed   was    intended  as  a  rite, 


my  brethren,  swear  not, 
neither  by  the  heaven> 
nor  by  the  earth,  nor  by 
any  other  oath  :  but  3let 
your  yea  be  yea,  and  your 
nay,  nay  :  that  ye  fall 
not  under  judgement. 

Is  any  among  you  suf- 13 
fering?  let  him  pray.     Is 
any    cheerful?     let    him 
sing     praise.       Is    any  14 
among  you  sick?  let  him 
call  for  the  elders  of  the 
church  ;     and    let    them 
pray  over  him,  4anointing 
him  with  oil  in  the  name 
of    the    Lord:     and    the  15 
prayer  of  faith  shall  save 
him  that  is  sick,  and  the 
Lord  shall  raise  him  up  ; 
and  if  he  have  committed 

nay,  nay    Compare  Matt.  v.  37. 
4  Or,  having  anointed 


or  as  a  remedy,  does  not  appear. 
The  oil  obtained  from  the  olive 
was  much  in  use  among  the  an- 
cient Jews,  both  as  an  article  of 
food, -and  as  a  medical  remedy; 
and  it  was  also  employed  in 
many  civil  and  religious  cere- 
monies. The  good  Samaritan  is 
represented  as  employing  it  in 
the  case  of  the  wounded  travel- 
ler, and  the  twelve,  when  sent 
out  upon  their  original  mission, 
anointed  with  oil  the  sick  whom 
they  were  called  upon  to  cure. 
(Mark  6:  13.)  The  ceremony  of 
extreme  unction,  as  practised  by 
the  Catholic  church,  rests  upon 
the  authority  of  this  passage. 
That  ceremony,  however,  is  per- 
formed as  the  last  act  of  prepa- 
ration for  death,  when  all  hope 
of  recovery  is  gone;  but,  in  the 
directions  here  given,  the  anoint- 
ing, whether  prescribed  as  a 
medical  remedy  or  as  a  religious 


-5.  20. 


JAMES. 


807 


sins,  it  shall  be  forgiven 

16  him.  Confess  therefore 
your  sins  one  to  another, 
and  pray  one  for  another, 
that  ye  may  be  healed. 
The  supplication  of  a 
righteous  man  availeth 
much     in     its     working. 

17  Elijah  was  a  man  of  like 
1  passions  with  us,  and  he 
praj^ed  2  fervently  that  it 
might  not  rain  ;  and  it 
rained  not  on  the  earth 
for   three  years   and   six 

1  Or,  nature 

2  Gr.  with  prayer. 


rite,  is  plainly  employed  as  a 
means  of  restoration  to  health, 
as  appear*  from  the  following 
verse. 

16.  Confess  therefore  your  sins ; 
that  is,  such  sins  as  those  re- 
ferred to  in  the  close  of  the  last 
verse,  which  may  be  considered 
as  the  cause  of  the  divine  dis- 
pleasure, manifested  in  the  visi- 
tation of  disease.  —  The  supplica- 
tion ;  the  proper  construction  of 
this  passage  is  somewhat  uncer- 
tain. That  embodied  in  the 
New  Version  is  more  probable 
than  that  of  the  Old  Version. 
The    declaration   that  effectual 


months.     And  he  prayed  18 
again  ;     and   the   heaven 
gave  rain,  and  the  earth 
brought  forth  her  fruit. 

My  brethren,  if  any  19 
among  you  do  err  from 
the  truth,  and  one  con- 
vert him  ;  3let  him  know,  20 
that  he  which  converteth 
a  sinner  from  the  error  of 
his  way  shall  save  a  soul 
from  death,  and  shall 
cover  a  multitude  of  sins. 

3  Some  ancient  authorities  read  knovi 


prayer  availeth  much  is  simply 
a  truism. 

17,  Elijah.  For  an  account 
of  this  case,  see  1  Kings  17:  18: 
—  Of  like  passions,  &c. ;  that  is, 
though  a  prophet,  he  was  still 
merely  a  man,  sharing  with  us 
the  ordinary  frailties  and  imper- 
fections of  humanity.  —  Three 
years  and  six  months ;  represented 
as  three  years  in  the  original 
account.  (1  Kings  18:  1.)  See 
Luke  4;  25. 

20.  Shall  cover ;  shall  cause  to 
be  hidden.  The  sins  which  he 
repents  of  and  forsakes  shall  be 
forgiven,  and  blotted  out  of  re- 
membrance forever. 


THE  FIRST  EPISTLE  OF 

PETER. 


Peter  was  the  first  on  the  catalogue  of  the  apostles.  The  circum- 
stances of  his  call  to  follow  the  Saviour,  are  related  Matt.  4: 
18-20.  He  occupied  a  very  prominent  position  among  the  dis- 
ciples, during  the  life  and  ministry  of  our  Saviour,  being  hon- 
ored, in  a  high  degree,  with  marks  of  his  Master's  confidence 
and  regard;  and,  although,  by  a  combination  of  very  peculiar 
circumstances,  he  was  betrayed  into  a  denial  of  him,  on  the 
night  of  his  apprehension  by  the  Roman  soldiers,  the  offence 
was  punished  only  by  an  upbraiding  look;  and,  immediately 
after  the  ascension  of  Jesus,  we  fiud  Peter  again  assuming  the 
foremost  position  among  his  brethren,  iu  counsel  and  action, 
just  as  before.  See  Acts  1 :  15,  2:  14,  and  generally  the  third, 
fourth,  and  fifth  chapters. 

Peter  was  made  the  instrument  through  whom  the  preaching  of 
the  gospel  was  first  extended  to  the  Gentiles,  though,  so  far  as 
we  can  judge  from  the  narrative  contained  in  the  Acts,  Paul 
seems  to  have  taken  a  more  active  part  in  carrying  this  extension 
of  the  offer  of  salvation  into  effect.  Indeed,  after  Paul  enters 
upon  his  career,  Peter  disappears  from  the  sacred  history.  The 
Roman  church  maintains  that  Christ  constituted  Peter  the  official 
head  of  the  uuiversal  church,  (Matt.  16:18,  19;)  and,  as  they 
suppose  that  Peter  afterwards  became  bishop  of  Rome,  accord- 
ing to  an  early  tradition,  they  claim  for  his  successors  in  that 
bishopric, — called  in  modern  times  the  i^opes, — the  same  general 
jurisdiction.  But  the  passage  referred  to  (Matt.  16:18,  19) 
seems  to  be  but  a  very  imperfect  title-deed  to  authenticate  the 
grant  of  such  a  power.  Even  if  the  power  was  granted,  how- 
ever, there  seems  to  be  no  evidence,  not  even  that  of  an  inci- 
dental allusion,  in  the  historical  or  epistolary  writings  of  the 
New  Testament,  that  Peter  ever  had  charge  of  the  church  of 
Rome;  nor,  if  he  did,  that  Jesus  intended  that  the  supposed 
power  conferred  on  him,  should  be  hereditary  in  his  successors 
in  that  office.  If,  therefore,  the  existence  and  power  of  the 
Roman  Catholic  church  rested  upon  the  logical  continuity  and 
force  of  the  argument  from  the  Scriptures,  it  would  have  but 
a  very  slendei  foundation.  It  really  rests  on  a  far  different, 
[808] 


1.2. 


I.  PETER. 


809 


and,  as  it  has  thus  far  proved,  and  will  probably  still  continue 
to  prove,  a  very  sufficient  foundation, — namely,  that  strong  and 
universal  principle  of  human  nature,  which  causes  men,  in  all 
ages  and  in  all  times,  to  run  together,  as  it  were,  by  a  sort  of 
cohesion,  into  vast  masses  and  conglomerations.  It  is  the  prin- 
ciple which  holds  together  nations,  sects,  tribes,  and  parties. 
It  is  stronger  than  the  logic  of  an  argument,  or  than  veneration 
for  the  word  of  God, — or  even  than  the  iron  chains  of  super- 
stition ;  and  so  long  as  ecclesiastics  find  that  they  can  wield  a 
wider  influence,  and  a  greater  power  over  mankind,  as  parts  of 
a  vast  system,  than  they  can  in  independence  and  isolation,  so 
long  the  great  ecclesiastical  organizations  will  not  be  in  want  of 
ground  to  stand  upon.  It  is  indeed  convenient,  in  such  cases, 
to  have  some  show  of  scriptural  authority;  and  the  elements  of 
the  argument,  in  respect  to  St.  Peter,  slender  as  they  are,  are 
abundantly  sufficient  to  construct  all  that  is  necessary  fur  such 
a  purpose. 
These  Epistles  of  Peter  consist  of  general  instructions  addressed 
to  Christian  converts,  on  a  variety  of  subjects.  Perhaps  they 
have  no  more  striking  characteristic  than  the  absence  of  every 
appearance  of  claim,  on  the  part  of  the  writer,  to  any  peculiar 
ecclesiastical  jurisdiction  over  those  whom  he  addresses.  If 
Peter  had  really  then  held  such  a  sway  over  the  church,  as  his 
supposed  successors  claim,  his  letters,  like  theirs,  would  have 
promulgated  his  edicts. 


1  PetePv,  an  apostle  of 
Jesus  Christ,  to  the  elect 
who  are  sojourners  of  the 
Dispersion  in  Pontus, 
Galatia,      Cappadocia, 

2  Asia,  and  Bithynia,  ac- 
cording to  the  foreknow- 


CHAPTER  I. 
1.  Elect.  This  Epistle  is  ad- 
dressed to  Jewish  Christians  re- 
siding in  the  various  provinces 
of  Asia  Minor  here  specified. 
Jews  residing  in  countries 
foreign  to  Judea  were  called 
strangers,  being  such  in  the 
land  where  they  were  dwelling. 
— 'Asia ;  a  certain  province  of 
Asia  Minor,  including  Phrygia, 
Mysia,  Caria,  Lydia,  &c,  being 


ledge  of  God  the  Father, 
in  sanctification  of  the 
Spirit,  unto  obedience  and 
sprinkling  of  the  blood 
of  Jesus  Christ :  Grace  to 
you  and  peace  be  multi- 
plied. 


the  western  and  south-western 
part.  The  other  provinces  men- 
tioned here  are  situated  in  the 
northern  and  eastern  part  of  the 
same  country.  So  that,  in  a 
word,  this  Epistle  is  addressed 
to  the  Jewish  Christians  of  Asia 
Minor. 

2.  Unto  obedience  and  sprink- 
ling of  the  blood  of  Jesus  Christ. 
The  believer  is  elect  unto  obe- 
dience, inasmuch  as,  from  being 


810 


I.  PETER. 


1.   3- 


3  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus 
Christ,  who  according  to 
his  great  mercy  begat  us 
again  unto  a  living  hope 
by  the  resurrection  of 
Jesus    Christ    from     the 

4  dead,  unto  an  in- 
heritance incorruptible, 
and  undefiled,  and  that 
fadeth  not  away,  re- 
served   in    heaven    for 

5 y  o n,  who  by  the 
power  of  God  are 
guarded  through  faith 
unto  a  salvation  ready  to 
be  revealed    in    the   last 

6  time.  AY  herein  ye  greatly 
rejoice,  though  now  for  a 
little  while,  if  need  be, 
ye  have  been  put  to  grief 
in  manifold  'temptations, 

7  that  the  proof  of  your 
faith,  being  more  precious 
than  gold  that  perisheth 

1  Or,  trials 

a  rebellious  transgressor,  he  is 
made  henceforth  obedient  to 
the  will  of  God;  and  he  is  elect 
unto  sprinkling  of  the  blood  of 
Christ,  as,  through  the  atone- 
ment made  by  Christ,  his  past 
sins  are  forgiven.  The  figure  of 
sprinkling  with  blood,  to  denote 
the  spiritual  efficacy  of  Christ's 
death,  seems  to  be  taken  from 
some  of  the  ceremonies  of  the 
Jewish  law.      (Ex.  24:  8.) 

3.  Begat  us  again;  created  us 
anew. — A  living  hope;  an  anima- 
ting hope. 

6.  In  the  last  time ;  at  the  end 
of  the  world. 

Wherein  ;  that  is,  in  the  joy- 
ful hope  of  which  the  writer 
had  been  speaking. — Manifold 
temptations  ;  many  sufferings 
and  trials. 


though  it  is  proved  by 
fire,  might  be  found  unto 
praise  and  glory  and 
honour  at  the  revelation 
of  Jesus  Christ:  whom 8 
not  having  seen  ye  love  ; 
on  whom,  though  now  ye 
see  him  not,  yet  believing, 
ye  rejoice  greatly  with 
joy  unspeakable  and  2full 
of  glory:  receiving  the 9 
end  of  your  faith,  even 
the  salvation  of  your 
souls.  Concerning  which  10 
salvation  the  prophets 
sought  and  searched  dili- 
gently, who  prophesied 
of  the  grace  that  should 
come  unto  you  :  searching  11 
what  time  or  what  man- 
ner of  time  the  Spirit  of 
Christ  which  was  in  them, 
did  point  unto,  when  it 
testified  beforehand  the 
sufferings  *  of  Christ,  and 


2  Gr.  glorified. 


3  Gr.  unto. 


7.  That  perisheth,  though  it  is 
proved  by  fire  ;  that  is,  though  it 
stands  the  test  of  fire,  it  is  not 
indestructible; — being  often  lost 
or  consumed  by  means  of  other 
causes. 

1 1 .  Searching  what  time  or  what 
manner  of  time,  &c. ;  that  is, 
what  time,  or  what  manner  of 
time.  The  distinction,  how- 
ever, which  was  intended  to  be 
marked  by  these  two  forms  of 
expression,  is  not  understood. 
It  has  been  supposed  that  Peter 
alludes  here  to  Dan.  9:  22,  24, 
where  the  prophet  is  represented 
as  earnestly  desirous  of  under- 
standing when  and  in  what 
manner  the  promised  redemption 
was  to  come.  —  The  Spirit  of 
Christ  ;  the  spirit  of  prophecy 
respecting  Christ. 


-1.  19. 


I.  PETER. 


811 


the  glories  that  should 
12 follow  them.  To  whom 
it  was  revealed,  that  not 
unto  themselves,  but  un- 
to you,  did  they  minister 
these  things,  which  now 
have  been  announced  un- 
to you  through  them  that 
preached  the  gospel  unto 
you  'by  the  aHoly  Ghost 
sent  forth  from  heaven ; 
which  things  angels  de- 
sire to  look  into. 
13  Wherefore  girding  up 
the  loins  of  your  mind, 
be  sober  and  set  your 
hope  perfectly  on  the 
grace  that  3is  to  be 
brought  unto  you  at  the 
revelation  of  Jesus 
14 Christ;  as  children  of 
obedience,  not  fashioning 

1  Gr.  in. 

2  Or,  Holy  Spirit 

3  Gr   is  being  brought. 


12.  That  not  unto  themselves, 
hit  unto  you,  did  they  minister, 
&c. ;  that  is,  when  they  desired 
to  know,  as  is' stated  in  v.  11, 
at  what  time  the  events  which 
they  predicted  were  to  be  ful- 
filled, it  was  revealed  to  them 
that  the  promised  blessings  were 
not  to  be  bestowed  upon  them, 
but  upon  a  future  and  distant 
generation.  To  minister  things 
is  to  perform  any  service  rela- 
ting to  them;  as  the  prophets, 
by  their  predictions,  did  in  re- 
spect to  the  great  plan  of  salva- 
tion.— Desire  to  look  into  ;  take 
pleasure  in  looking  into. 

13.  Girding  up,  &c.  The 
loose  dress  worn  in  those  days 
had  to  be  drawn  around  the 
body  by  a  girdle,  whenever  any 
exertion  or  labor  was  required. 
(Exod.   12:    11.     Luke    12:    35. 


yourselves  according  to 
your  former  lusts  in  the 
time  of  your  ignorance  : 
but  'like  as  he  which  15 
called  you  is  holy,  be  ye 
yourselves  also  holy  in 
all  manner  of  living  ;  be- 16 
cause  it  is  written,  Ye 
shall  be  holy  ;  for  I  am 
holy.  And  if  ye  call  on  17 
him  as  Father,  who  with- 
out respect  of  persons 
judgeth  according  to  each 
man's  work,  pass  the 
time  of  your  sojourning 
in  fear  :  knowing  that  ye  18 
were  redeemed,  not  with 
corruptible  things,  with 
silver  or  gold,  from  your 
vain  manner  of  life  hand- 
ed down  from  your  fa- 
thers ;  but  with  precious  l 9 

4  Or,  like  the  Eoly  One  which  called 
you 


John  13:  4.)  Hence  the  act  of 
girding  came  to  represent  earn- 
est preparation  for  duty.  In 
this  case  the  direction  means, 
Enter  resolutely  upon  the  work 
before  you. —  On  the  grace;  the 
favor, — referring  here  evidently 
to  the  future  happiness  of  the 
Christian. 

14.  Not  fashioning  yourselves  ; 
that  is,  your  conduct  and  cha- 
racter.— In  the  time  of  your  igno- 
rance ;  before  you  became  ac- 
quainted with  the  truth  in 
Christ. 

15.  In  all  manner  of  living ;  in 
all  your  conduct. 

16.  Lev.  11:  44.     19:  2. 

17.  If  ye  call  on  him  as  Father; 
if  you  are  looking  to  him, — 
depending  upon  his  favor. 

19.  The  lamb  required  for  the 
ancient  sacrifice  was  to  be  with- 


812 


I."  PETER. 


1.  19— 


blood,  as  of  a  lamb  with- 
out blemish  and  without 

20  spot,  even  the  blood  of 
Christ  :  who  was  fore- 
known indeed  before  the 
foundation  of  the  world, 
but  was  manifested  at 
the  end  of  the  times  for 

21  your  sake,  who  through 
him  are  believers  in  God, 
which  raised  him  from 
the  dead,  and  gave  him 
glory  ;  so  that  your  faith 
and  hope    might    be    in 

22  God.  Seeing  ye  have 
purified  your  souls  in 
your  obedience  to  the 
truth  unto  unfeigned 
love  of  the  brethren,  love 
one    another    'from    the 

23 heart  fervently:  having 
been  begotten  again,  not 
of  corruptible  seed,  but 
of  incorruptible,  through 
the  word  of  2  God,  which 

241iveth  and  abideth.  For, 
All  flesh  is  as  grass, 

1  Many  ancient  authorities  read  from 
a  clean  heart. 

2  Or,  God  who  liveth 


out  a  blemish.  (Lev.  22:  19, 
20.)  This  perfection  may  be 
regarded  as  an  emblem  of  the 
spiritual  purity  and  spotlessness 
of  Jesus  Christ. 

20.  Was  manifested ;  that  is, 
he  visibly  appeared. 

23.  Of  corruptible  seed;  of 
frail  and  sinful  parentage. 

24.  All  flesh;  all  that  comes 
from  flesh,  that  is,  from  cor- 
ruptible seed,  as  mentioned  in 
the  preceding  verse. 

25.  The  word  of  the  Lord  ;  that 
is,  the  incorruptible  seed,  men- 
tioned in  v.  23,  as  that  througr 


which 
again. 


the    he^ever     is 


hnru 


And  all  the  glory 
thereof  as  the  flower 
of  grass. 
The  grass  withereth, 
and  the  flower 
falleth  : 

But  the  3word  of  the  25 
Lord  abideth  for  ever. 
And  this  is  the  3word  of 
good    tidings  which  was 
preached  unto  you. 

Putting  away  therefore  2 
all   'wickedness,   and  all 
guile,     and     hypocrisies, 
and   envies,  and  all  evil 
speakings,     as     newborn  2 
babes,      long      for     the 

5  spiritual  milk  which  is 
without  guile,  that  ye 
may  grow  thereby  unto 
salvation  ;  if  ye  have  3 
tasted  that  the  Lord  is 
gracious  :  unto  whom  4 
coming,  a  living  stone, 
rejected  indeed  of  men, 
but     with     God      elect, 

6  precious,  ye  also,  as  liv-  5 


3  Gr.  saying. 

5  Gr.  reasonable. 

6  Or,  honourable 


4  Or,  malice 


CHAPTER  II. 

2.  As  new-born  babes;  refer- 
ring to  the  mode  of  expression 
adopted  in  v.  23  of  the  preced- 
ing chapter. — Long  for,  &c.;  de- 
sire constant  instruction  in  the 
principles  of  religious  truth  and 
duty. 

3.  Have  tasted,  &c. ;  have  be- 
gun to  experience  the  grace  of 
God. 

4.  Living;  durable,  perma- 
nent. 

5.  A  spiritual  house ;  a  spirit- 
ual temple.  The  meaning  is, 
that  the  community  of  believers 
forms  such  a  spiritual  temple, 
Tesus  Christ   being   the   corner- 


I  PETER. 


813 


ing  stones,  are  built  up 
1  a  spiritual  house,  to  be 
a  holy  priesthood,  to 
offer  up  spiritual  sacri- 
fices, acceptable  to  God 
through  Jesus  Christ. 
6  Because  it  is  contained  in 
8  scripture, 

Behold,  I  lay  in  Zion 
a  chief  corner  stone, 
elect,  "precious : 
And  he  that  believeth 
on  4  him  shall  not  be 
put  to  shame. 
7 6  For  you  therefore  which 
believe  is  the  6precious- 
ness  :  but  for  such  as  dis- 
believe, 

The   stone   which   the 
builders  rejected, 
The  same    was    made 
the  head  of  the  cor- 
ner ; 
Sand, 

A  stone  of  stumbling, 
and  a  rock  of  offence  ; 

1  Or  a  spiritual  house  for  a  holy  priest- 
hood 

2  Or.  a  scripture 

3  Or,  honourable  4  Or,  it 


stone. — A  holy  priesthood.  The 
metaphor  is  here  suddenly 
changed  —  the  followers  of 
Christ  being  now  represented, 
not  as  the  building,  but  as  the 
priests  officiating  in  it. 

6.  Elect;  chosen. 

7,  8.  The  head  of  the  corner, 
and  a  stone  of  stumbling,  &c. 
The  meaning  is,  that  the  stone, 
being  placed  prominently  and 
conspicuously  at  the  corner,  was 
at  the  same  time  a  chief  support 
of  the  building,  and  also  an  ex- 
posed projection,  against  which 
the  careless  would  be  most  in 
danger  of  coming   into  collision, 


7  for  they  8  stumble  at  the 
word,  being  disobedient  : 
whereunto  also  they  were 
appointed.  But  ye  are  9 
an  elect  race,  a  royal 
priesthood,  a  holy  nation, 
a  people  for  God's  own 
possession,  that  ye  may 
shew  forth  the  excellen- 
cies of  him  who  called  you 
out  of  darkness  into  his 
marvellous  light :  which  10 
in  time  past  were  no  peo- 
ple, but  now  are  the  peo- 
ple of  God :  which  had 
not  obtained  mercy,  but 
now  have  obtained  mercy. 

Beloved,  I  beseech  you  11 
as  sojourners  and  pil- 
grims, to  abstain  from 
fleshly  lusts,  which  war 
against  the  soul ;  having  12 
your  behaviour  seemly 
among  the  Gentiles  ;  that, 
wherein  they  speak 
against  you  as  evil-doers, 

5  Or,  in  your  sight 

6  Or,  honour 

7  Gr.  who. 

8  Or,  stumble,  being  disobedient  to  the 

word 


as  it  were ;  that  is,  a  rock,  which 
they  run  against. —  Whereunto; 
that  is,  to  the  destruction  above 
described.  (See  Mark  14;  21. 
Luke    22;  22.     Rom.  9;  17-19.) 

9.  For  God's  own  possession; 
the  rendering  of  the  Old  Version 
was  a  peculiar  people  ;  the  New 
Version,  more  accurately  render- 
ing the  original,  indicates  the 
respect  in  which  they  are  pecu- 
liar, viz.,  peculiarly  God's  own. 

10.  Were  no  people;  a  people 
of  God. 

12.  In  the  day  of  visitation.  It 
is  uncertain  what  the  sacred 
writer  intended  by  this  express 


814: 


I.  PETER. 


2.  12— 


they  may  by  your  good 
works,  which  they  be- 
hold, glorify  God  in  the 
day  of  visitation. 

13  Be  subject  to  every 
1  ordinance  of  man  for  the 
Lord's  sake:  whether  it 
be  to   the    king,    as    su- 

Upreme;  or  unto  gover- 
nors, as  sent  3by  him  for 
vengeance  on  evil-doers 
and   for  praise    to  them 

15  that  do  well.  For  so  is 
the  will  of  God,  that  by 
well-doing  ye  should  put 
to   silence  the   ignorance 

16 of  foolish  men:  as  free, 
and  not  'using  your  free- 
dom for  a  cloke  of  4  wick- 
edness,   but  as    bondser- 

17vants  of  God.  Honour 
all  men.  Love  the  broth- 
erhood. Fear  God. 
Honour  the  king. 

18     5  Servants,  be  in  subjec- 


1  Gr.  creation. 

2  Gr.  through. 

3  Gr.  having. 


sion,  though  a  great  many  con- 
jectural interpretations  have 
been  offered  by  commentators. 

13.  Of  man;  that  is,  of  the 
civil  goveinment. 

17.  Honor  all  men  ;  treat  them 
•with  the  respect  and  the  con- 
sideration which  are  their 
due. 

18.  These  servants  were  in 
bondage.  They  are  required  to 
be  submissive  to  their  masters, 
and  patient  under  the  ills  of 
their  lot;  for,  however  great 
may  have  been  the  wrongs  they 
suffered,  either  in  the  very  fact 
of  being  unjustly  held  in  bond- 
age by  their  masters,  or  in  the 
particular    acts     of     oppression 


tion  to  your  masters  with 
all  fear  ;  not  only  to   the 
good  and  gentle,  but  also 
to  the  f toward.     For  this  19 
is  "acceptable,  if  for  con- 
science  7  toward     God    a 
man      endure  th      griefs, 
suffering   wrongfully. 
For  what  glory  is  it,  if,  20 
when   ye    sin,    and    are 
buffeted  for  it,   ye  shall 
take  it  patiently  \  but  if, 
when    ye    do    well,    and 
suffer  for  it,  ye  shall  take 
it   patiently,    this  is  "ac- 
ceptable with  God.     For 21 
hereunto  were  ye  called  : 
because    Christ   also  suf- 
fered for  you,  leaving  you 
an     example,     that    ye 
should  follow  his  steps  : 
who  did  no   sin,    neithei-22 
was  guile  found   in    his 
mouth:    who,    when    he 23 
was   reviled,   reviled   not 

4  Or,  malice 

5  Gr.  Honseholdservants. 

6  Gr.  grace.  7  Gr.  of. 


which  individuals  endured,  re- 
sistance, disobedience,  or  sul- 
lenness,  on  their  part,  would 
only  have  aggravated  the  evil. 

20.  Buffeted ;    reproached    or 
punished  in  any  way. 

21.  For  hereunto ;  that  is,  for 
this  purpose,  namely,  that  you 
might  exhibit  a  spirit  of  patient 
endurance,  under  the  pressure 
of  injustice  and  suffering,  in 
accordance  with  the  example  of 
the  Lord  Jesus  Christ.  The 
confusion  of  the  pronouns  found 
in  the  Old  Version  is  avoided  in 
the  New  Version  by  a  better 
text,  by  which,  in  the  latter 
clause,  Christ  also  suffered,  &C., 
you  is  substituted  for  us. 


— 3 


I.  PETER. 


815 


again  ;  when  lie  suffered, 
threatened  not ;  but  com- 
mitted '  himself  to  him 
that  judgeth  righteously : 

24  who  his  own  self  a  bare 
our  sins  in  his  body  upon 
the  tree,  that  we,  having 
died  unto  sins,  might  live 
unto  righteousness;  by 
whose   G  stripes    ye    were 

25  healed.  For  ye  were  go- 
ing astray  like  sheep  ;  but 
are  now  returned  unto  the 
Shepherd  and  4  Bishop  of 
your  souls. 

3  In  like  manner,  ye 
wives,  be  in  subjection  to 
your  own  husbands;  that, 
even  if  any  obey  not  the 
word,  they  may  without 
the  word  be  gained  by 
the   'behaviour    of   their 

2  wives  ;  beholding  your 
chaste    "behaviour,    cou- 

3  pled  with  fear.  Whose 
adorning  let  it  not  be  the 
outward  adorning  of  plait- 
ing the  hair,  and  of  wear- 
ing jewels  of  gold,  or  of 

i'  Or,  his  cause 

2  Or,  carried  up... to  the  tree 

3  Gr.  bruise. 

4  Or,  Overseer 


24.   Bare  our  sins  ;  the  penalty 
for  our  sins.  —  By  ichose  stripes  ; 
by  means  of  whose  stripes. 
CHAPTER  III. 

1.  The  word;  the  gospel. 

2.  Fear;  respect  and  rever- 
once, — that  is,  for  the  husband. 

3.  The  meaning  is,  not  that 
proper  attention  to  the  personal 
appearance  is  wrong,  but  that 
the  wife  should  not  value  herself 
upon  her  external  decorations. 
She  should  seek  to  maue  Herself 


putting  on  apparel;  but 4 
let  it  be  the  hidden  man  of 
the  heart,  in  the  incor- 
ruptible apparel  of  a 
meek  and  quiet  spirit, 
which  is  in  the  sight  of 
God  of  great  price.  For  8 
after  this  manner  afore- 
time the  holy  women  also, 
who  hoped  in  God,  adorn- 
ed themselves,  being  in 
subjection  to  their  own 
6husbands;  as  Sarah  obey-  6 
ed  Abraham,  calling  him 
lord :  whose  children  ye 
now  are,  if  ye  do  well, 
and  are  not  7put  in  fear 
by  any  terror. 

Ye  husbands,  in  like7 
manner,  dwell  with  your 
wives  according  to  know- 
ledge, giving  honour  "un- 
to the  woman,  as  unto  the 
weaker  vessel,  as  being 
also  joint  -  heirs  of  the 
grace  of  life  ;  to  the  end 
that  your  prayers  be  not 
hindered. 

Finally,  be  ye  all  like- 8 

5  Or,  manner  of  life 

6  Or,  husbands   (as  Sarah ye  are 

become),  doing  well,  and  not  being  afraid 

7  Or,  afraid  with 

8  Gr.  unto  the  female  vessel,  as  weaker. 


alluring  by  mental  and  spiritual 
charms.  They  who  consider  all 
decoration  as  in  itself  wrong 
evidently  differ  from  him  who 
daily  creates  the  humming-bird, 
the  tulip,  and  the  rose. 

4.   Man;  character. 

6.  And  are  not  put  in  fear, 
&c.  This  expression  is  usually 
understood  to  mean,  not  de- 
terred by  fear  from  the  faithful 
performance  of  duty. 

8.  Tenderhearted;  merciful. 


816 


L  PETER. 


3.  8- 


minded,  *  compassionate, 
loving  as  brethren,  tender- 
hearted, humbleminded  : 
9  not  rendering  evil  for 
evil,  or  reviling  for  re- 
viling ;  but  contrariwise 
blessing  ;  for  hereunto 
were  ye  called,  that  ye 
should  inherit  a  blessing. 

10  For, 

He    that   would    love 

life, 

And  see  good  days, 
Let    him    refrain    his 

tongue  from  evil, 
And  his  lips  that  they 

speak  no  guile  : 

11  And  let  him  turn  away 

from     evil,    and     do 
good  ; 

Let  him   seek  peace, 
and  pursue  it. 

12  For  the   eyes   of    the 

Lord   are    upon    the 

righteous, 
And    his    ears    unto 

their  supplication  : 
But  the   face   of    the 

Lord   is  upon    them 

that  do  evil. 

13  And  who  is  he  that  will 

1  Gr.  sympathetic. 


14.  Fear  not  their  fear;  not,  as 
in  the  Old  Version,  be  not  afraid 
of  their  terror.  The  meaning  is 
that  the  Christian  is  not  to  ex- 
perience that  fear  which  belongs 
to  the  ungodly  experience  ;  his 
trust  in  God  is  to  preserve  him 
therefrom. 

15.  Sanctify  Christ  as  Lord, 
&c.  In  the  Old  Version  sanctify 
the  Lord  God.  This  followed 
the  language  of  the  Old  Testa- 
ment   (Isaiah  8:13),    where   we 


harm  you,  if  ye  be  zeal- 
ous of  that  which  is  good  ? 
But  and  if  ye  should  14 
suffer  for  righteousness' 
sake,  blessed  are  ye :  and 
fear  not  their  fear,  neither 
be  troubled  ;  but  sanctify  15 
in  your  hearts  Christ  as 
Lord :  being  ready  al- 
ways to  give  answer  to 
every  man  that  asketh 
you  a  reason  concerning 
the  hope  that  is  in  you, 
yet  with  meekness  and 
fear  :  having  a  good  con- 16 
science  ;  that,  wherein  ye 
are  spoken  against,  they 
may  be  put  to  shame  who 
revile  your  good  manner 
of  life  in  Christ,  For  it  17 
is  better,  if  the  will  of 
God  should  so  will,  that 
ye  suffer  for  well-doing 
than  for  evil-doing.  Be- 18 
cause  Christ  also  "suffered 
for  sins  once,  the  right- 
eous for  the  unright- 
eous, that  he  might  bring 
us  to  God  ;  being  put  to 
death  in  the  flesh,  but 
quickened  in  the  spirit ; 

2  Many  ancient  authorities  read  died. 


read,  sanctify  the  Lord  of  Hosts 
himself.  The  necessity  of  the 
change  here  made  in  the  text 
admits  of  no  question,  for  the 
reading  of  the  Old  Version  there 
is  but  very  little  authority. 
Peter's  identification  of  Christ 
with  Jehovah  by  applying  to 
Christ  the  language  used  in  the 
Old  Testament  of  Jehovah,  is  a 
striking  attestation  of  the  divin- 
ity of  Christ. 

18.    Quickened;  rsised  to  life. 


—3.  20. 


I.  PETER. 


817 


l9in  which  also  he  went 
and   preached    unto    the 

20  spirits  in  prison,  which 
aforetime     were     disobe- 


19.  He  went  and  preached;  an 
emphatical  mode  of  expression, 
common  in  the  Hebrew  lan- 
guage, meaning  he  preached. 
So  in  Acts  1:1,  "all  that  Jesus 
began  both  to  do  and  teach," 
rneaus  merely  all  that  Jesus  did 
and  taught;  and  in  Matt.  9:13, 
"Go  ye  and  learn,"  &c,  means, 
simply,  learn.  —  Unto  the  spirits 
in  prison ;  that  is,  perhaps  to 
mankind,  in  their  state  of  guilt 
and  condemnation.  See  Isa.  42: 
7,  where  the  lost  and  helpless 
condition  of  men  is  represented 
as  an  imprisonment  from  which 
the  gospel  brings  release.  The 
meaning  seems  to  be,  that  Jesus 
Christ,  after  suffering  death, 
rose  again  by  the  power  of  the 
Spirit,  and  by  the  same  Spirit 
brought  the  offers  of  pardon  to 
mankind,  who  were  under  sen- 
tence of  condemnation  by  the 
divine  law;  iu  consequence  of 
which,  as  the  writer  goes  on  to 
explain  in  the  two  following 
verses,  a  few  are  now  saved, 
through  baptism,  just  as  in 
ancient  times,  in  consequence  of 
the  preaching  of  Noah,  a  few 
were  saved  by  the  ark.  Some 
suppose  that  the  preaching  here 
spoken  of  refers  not  to  the  gen- 
eral proclamation  of  the  gospel 
to  mankind,  but  to  the  warn- 
ings given  by  Noah  to  his  gener- 
ation, which  they  consider  this 
passage  as  showing  were  in- 
spired by  Christ.  Others  suppose 
that  this  passage  means  that, 
during  the  interval  between  the 
Saviour's  death  and  his  resurrec- 
tion, he  made  the  offers  of  sal- 
vation to  departed  spirits  in  the 
invisible  world.  The  interpre- 
tation first  given  appears  best  to 
accord   with   the   design    of  the 


dient,  when  the  long- 
suffering  of  God  waited 
in  the  days  of  Noah, 
while  the  ark  was  a  pre- 


writer  in  his  remarks.  In  fact, 
the  latter  would  seem  to  detach 
the  passage  entirely  from  its 
connection  with  what  precedes 
and  follows  it.  Besides,  it  is 
impossible  to  give  any  reason,  if 
Jesus  offered  salvation  to  any 
departed  spirits,  why,  of  all  the 
generations  of  the  dead,  the  con- 
temporaries of  Noah  alone  were 
preached  to  in  their  prison. 
[The  construction  of  this  text 
has  given  rise  to  great  discussion 
among  the  commentators.  With- 
out entering  at  all  into  that  dis- 
cussion I  may  properly  add  here, 
that  I  dissent  from  the  conclu- 
sion stated  in  this  note,  holding 
to  that  thus  embodied  by  Alford : 
"From  all  then  which  has  been 
said,  it  will  be  gathered  that 
with  the  great  majority  of  com- 
mentators, ancient  and  modern, 
I  understand  these  words  to  say, 
that  our  Lord,  in  his  disem- 
bodied state,  did  go  to  the  place 
of  detention  of  departed  spirits, 
and  did  there  announce  his 
wTork  of  redemption,  preach  sal- 
vation, in  fact,  to  the  disem- 
bodied spirits  of  those  who  re- 
fused to  obey  the  voice  of  God 
when  the  judgment  of  the  flood 
was  hanging  over  them.  Why 
these  rather  than  others  are 
mentioned,  whether  merely  as 
a  sample  of  the  like  gracious 
work  on  others,  or  for  some 
special  reason  unimagined  by 
us,  we  cannot  say.  It  is  ours  to 
deal  with  the  plain  words  of 
Scripture  and  to  accept  its  reve- 
lations as  far  as  vouchsafed  to 
us."— L.  A.] 

20.  Which;  that  is,  not  the 
same  individuals,  but  the  same 
class  of  men,  namely,  sinners. — ■ 
Eight  souls;  Gen.  6:18. 


818 


I.  PETER. 


3.  20— 


paring,  '  wherein  few,  that 
is,  eight  souls,  were  saved 

21  through  water  :  which 
also  2  after  a  true  likeness 
doth  now  save  you,  even 
baptism,  not  the  putting 
away  of  the  filth  of  the 
flesh,  but  the  "interroga- 
tion of  a  good  conscience 
toward  God,  through  the 
resurrection      of      Jesus 

22 Christ;  who  is  on  the 
right  hand  of  God,  hav- 
ing gone  into  heaven ; 
angels  and  authorities  and 
powers  being  made  sub- 
ject unto  him. 

4  Forasmuch  then  as 
Christ    suffered    in     the 

1  Or,  into  which  few,    that    is,    eight 
souls,  were  brought  safely  through  water 

2  Or,  in  the  antitype 

3  Or,  inquiry    Or,  appeal 


21.  Which  also  after,  &c.  The 
meaning  is,  that  believers  are 
now  saved  through  baptism,  in 
a  manner  somewhat  analogous 
to  that  in  which  Noah  and  his 
family  were  saved  in  the  ark. 
Of  course,  baptism  is,  in  this 
case,  regarded  as  the  indica- 
tion and  pledge  of  the  inward 
spiritual  change,  in  which  alone 
all  its  meaning  and  efficacy  con- 
sists.— Filth  of  the  flesh;  un- 
cleanness  of  the  flesh;  that  is, 
ceremonial  uncleanness,  like  that 
provided  against  in  the  Mosaic 
law.  The  meaning  is,  that  bap- 
tism has  no  ceremonial  efficacy. 
Its  power  and  value  depend 
upon  there  being  a  good  con- 
science toward  God  within,  cor- 
responding to  the  outward  sym- 
bol.— But  the  interrogation  of  a 
good  conscience,  &c.  ;  the  exact 
meaning  of  this  clause  is  difficult 
to  determine.  It  probably  re- 
fers to  that   seeking    after  God 


flesh,  arm  ye  yourselves 
also  with  the  same  *mind  ; 
for  he  that  hath  suffered 
in  the  flesh  hath  ceased 
6  from  sin  ;  that  6  ye  no  2 
longer  should  live  the 
rest  of  your  time  in  the 
flesh  to  the  lusts  of  men, 
but  to  the  will  of  God. 
For  the  time  past  may  3 
suffice  to  have  wrought 
the  desire  of  the  Gentiles, 
and  to  have  walked  in 
lasciviousness,  lusts, 
winebibbings,  re  veilings, 
carousings,  and  abomi- 
nable idolatries :  where-  4 
in  they  think  it  strange 
that     ye    run    not    with 

4  Or,  thought 

5  Some  ancient  authorities  read  unto 
sins. 

6  Or,  he  no  longer...  his  time 


with  an  earnest   heart,  which  is 
implied  by  Christian  baptism. 

22.  On  the  right  hand  of  God, 
as  his  vicegerent  in  the  govern- 
ment of  the  world. 


CHAPTER   IV. 

1.  The  same  mind;  the  same 
fortitude  and  patience  that  he 
displayed. — Hath  ceased  from 
sin;  that  is,  if  he  has  !><>rne  his 
sufferings  with  a  Christian  spirit. 
In  other  words,  sorrow  and  suf- 
fering, submissively  and  patient- 
ly endured,  tend  strongly  to 
purify  and  elevate  the  character. 

2.  That  is,  such  is  the  ten- 
dency of  tribulation, — to  wean 
the  heart  from  the  world,  and 
fix  it  more  steadily  upon  God. 

3.  To  hare  wrought  the  desire 
of  the  Genvile& ;  to  have  con- 
formed in  conduct  and  character 
to  the  example  of  a  wicked 
world. 


-4.  12. 


I.  PETER. 


819 


them     into      the      same 
1  excess  of  riot,  speaking 

5  evil  of  you :  who  shall 
give  account  to  him  that 
is  ready  to  judge  the 
quick      and     the     dead. 

6  For  unto  this  end  Vas 
the  gospel  preached  even 
to  the  dead,  that  they 
might  be  judged  accord- 
ing to  men  in  the  flesh, 
but  live  according  to  God 
in  the  spirit. 

7  But  the  end  of  all 
things  is  at  hand  :  be  ye 
therefore  of  sound  mind, 
and  be  sober  unto  3prayer : 

8  above  all  things  being 
fervent  in  your  love 
among  yourselves ;  for 
love  covereth  a  multitude 


1  Or,  flood 

2  Or,  were  \ 


good  tidings  preached 


5.  Who;  that  is,  those  that 
reproach  you  for  not  joining 
with  them  in  their  sinful  pleas- 
ures. —  The  quick  and  the  dead  ; 
the  living  and  the  dead. 

6.  Even  to  the  dead;  that  is, 
probably,  to  those  who  had  been 
slain  in  the  persecutions  which 
the  Christians  had  endured. — 
That  they  might  be  judged,  ttc.  ; 
that,  though  condemned  by  men 
to  bodily  death,  their  souls  might 
be  saved.  Those  who  suppose 
that  the  passage  3:19,  20, 
teaches  that  Christ  went  into 
the  invisible  world  during  the 
interval  between  his  death  and 
his  resurrection,  and  made  the 
offer,  of  salvation  to  the  departed 
spirits  there,  regard  this  verse 
as  referring  to  the  same  circum- 
stance. 

7.  Sober  unto  prayer  ;  be  earn- 
est and  constant  in  prayer. 

8.  Love;  kindness  and  brother- 


of  sins  :  using  hospitality  9 
one  to  another  without 
murmuring:  accordingio 
as  each  hath  received  a 
gift,  ministering  it 
among  yourselves,  as 
good  stewards  of  the 
manifold  grace  of  God  ; 
if  any  man  speaketh,  ll 
speaking  as  it  were 
oracles  of  God  ;  if  any 
man  ministereth,  minis- 
tering as  of  the  strength 
which  God  supplieth : 
that  in  all  things  God 
may  be  glorified  through 
Jesus  Christ,  whose  is 
the  glory  and  the  do- 
minion 4  for  ever  and 
ever.  Amen. 
Beloved,   think  it  notl* 

3  Gr.  prayers. 

4  Gr.  unto  the  ages  of  the  ages. 

ly  love.  The  latter  clause  of  the 
verse  appears  to  be  quoted  from 
Prov.  10:12.  The  meaning  is, 
as  its  connection  there  shows, 
that  kind  feelings  towards  others 
makes  us  lenient  in  respect  to 
their  faults  and  failings. 

10.  A  gift;  the  gift  of  worldly 
prosperity  ;  that  is,  the  means 
of  exercising  the  hospitality  en- 
joining in  the  preceding  verse. 
—  The  manifold  grace  ;  the  multi- 
plied favors.  The  meaning  is, 
that  the  favors  and  advantages 
which  God  bestows,  are  to  be 
held  in  trust,  as  means  of  doing 
good  to  others. 

11.  As  it  icere  oracles  of  God ; 
let  him  act  simply  as  the  inter- 
preter of  the  divine  -will. — Minis- 
tering as  of,  &c. ;  that  is,  let  him 
feei  entirely  dependent  on  God 
for  his  ability. 

12.  Think  it  not  strange*  &c. ; 
think  it  not  extraordinary  that 


S20 


I.  PETER. 


4.  12.— 


strange  concerning  the 
fiery  trial  among  you, 
which  cometh  upon  you 
to  prove  you,  as  though 
a  strange  thing  happened 

13 unto  you:  but  insomuch 
as  ye  are  partakers  of 
Christ's  sufferings,  re- 
joice ;  that  at  the  revela- 
tion of  his  glory  also  ye 
may  rejoice  with  exceed- 

I4ing  joy.  If  ye  are  re- 
proached 'for  the  name  of 
Christ,  blessed  are  ye; 
because  the  Spirit  of 
glory  and  the  Spirit  of 
God   resteth    upon    you. 

is  For  let  none  of  you  suffer 
as  a  murderer,  or  a  thief, 
or  an  evil-doer,  or  as  a 
meddler   in   other   men's 

lo matters:  but  if  a  man 
suffer  as  a  Christian,  let 
him  not  be  ashamed ; 
but  let  him   glorify  God 

17  in  this  name.  For  the 
time  is  come  for  judge- 
ment to  begin  at  the 
house  of  God  :  and  if  it 
begin  first  at  us,  what 
shall  be  the  end  of  them 


1  Gr.  in. 

2  Some  ancient  authorities  omit  exer- 
cising (he  oversight. 


God  should  subject  you  to  such 
Bufferings  and  trials. 

17.  Judgment  to  begin,  &c. ; 
that  is,  in  the  terrible  persecu- 
tions and  sufferings  which  the 
Christians  were  about  to  endure. 
CHAPTER  V. 

1.  Who  am  a  fellow -elder.  This 
expression  indicates  that  the 
word  elder  did  not  mark  a  pre- 
cise and  definite  official  relation, 
as  Peter,  who  was   originally  an 


that  obey  not  the  gospel 
of  God?  And  if  the  13 
righteous  is  scarcely 
saved,  where  shall  the 
ungodly  and  sinner  ap- 
pear \  Wherefore  let  19 
them  also  that  suffer  ac- 
cording to  the  will  of 
God  commit  their  souls 
in  well-doing  unto  a  faith- 
ful Creator. 

The     elders     therefore  5 
among  you  I  exhort,  who 
am  a  fellow-elder,  and  a 
witness  of  the  sufferings 
of  Christ,  wTho  am  also  a 
partaker  of  the  glory  that 
shall  be  revealed:    Tend 2 
the  flock  of  God  which  is 
among    you,    2  exercising 
the  oversight,  not  of  con- 
straint,    but      willingly, 
3  according     unto      God  ; 
nor  yet  for  filthy  lucre, 
but    of    a    ready   mind ; 
neither  as  lording  it  over  3 
the  charge  allotted  to  you, 
but     making     yourselves 
ensamples   to    the    flock. 
And  wThen  the  chief  Shep-  4 
herd  shall  be  manifested, 

3  Some  ancient  authorities  omit   ao 
cording  unto  God. 


apostle,  would  not  have  been 
subsequently  ordained  to  an  in- 
ferior office. 

2.  For  filthy  lucre;  for  the 
sake  of  money.  This  expres- 
sion, and  others  analogous  to  it, 
seem  to  imply  that  pecunisfry 
provision  for  religious  teachers 
was  very  early  made, — as  they 
are  cautioned  against  being  un- 
duly influenced  by  the  consider- 
ation of  it. 


-5. U. 


I.  PETER. 


821 


ye  shall  receive  the  crown 
of  glory  that  fadeth  not 

5  away.  !  Likewise,  ye 
younger,  be  subject  unto 
the  elder.  Yea,  all  o  f 
you  gird  yourselves  with 
humility,  to  serve  one 
another :  for  God  resisteth 
the  proud,  but  g  i  v  e  t  h 
grace     to     the     humble. 

6  Humble  yourselves  there- 
fore under  the  mighty 
hand  of  God,  that  he,  may 
exalt   you  in   due. time; 

7  casting  all  your  anxiety 
upon    him,    because     he 

8  careth  for  you.  Be  sober, 
be  watchful :  your  adver- 
sary the  devil,  as  a  roar- 
ing lion,  walketh  about, 
seeking    whom    lie    may 

9  devour  ;  whom  withstand 
stedfast  in  2  your  faith, 
knowing  that  the  same 
sufferings  are  8  accom- 
plished in  your  4  brethren 

1  Or,  Likewise  . .  elder  ;  yea,  all  of  you 
one  to  another.  Gird  yourselves  xoith  hu- 
mility 

2  Or,  the 

3  Gr.  being  accomplished. 


5.  Be  subject  unto  the  elder; 
yield  one  to  another;  let  none 
seek  to  exercise  authority  over 
the  rest. 

9.  Are  accomplished  in  your 
brethren;  that  is,  that  all  your 
Christian  brethren,  wherever  scat- 
tered, share  in  your  afflictions 
and  trials. 

12.  Silvanus.  There  is  an  al- 
lusion to  Sylvanus  in  1  Thess. 
1:  1. 

13.  Babylon.  The  ancient  city 
of  Babylon  was  desolate  and  un- 
inhabited  in   the    days   of    the 

38 


who  are  in  the  world. 
And  the  God  of  all  grace,  10 
who  called  you  unto  his 
eternal  glory  in  Christ, 
after  that  ye  have  suf- 
fered a  little  while,  shall 
himself  'perfect,  stablish, 
strengthen  6  you.  To  him  11 
be  the  dominion  T  for  ever 
and  ever.     Amen. 

By       Silvanus,       8  our  12 
faithful  brother,  as  I  ac- 
count him,  I  have  written 
unto  you  briefly,  exhort- 
ing,   and   testifying   that 
this  is  the  true  grace  of 
God  :  stand  ye  fast  there- 
in.    9  She  that  is  in  Baby-  it 
Ion,    elect   together  with 
you,  saluteth  you  ;  and  so 
doth  Mark  my  son.     Sa- 14 
lute  one  another   with  a 
kiss  of  love. 

Peace  be  unto  you  all 
that  are  in  Christ. 


4  Gr.  brotherhood. 

5  Or,  restore 

6  Many  ancient  ?.nthorities  add  MttU. 

7  Gr.  unto  the  ages  of  the  ages. 

8  Gr.  the. 

9  That  is,  The  church,  or,  The  sister. 


apostles.  Hence  some  have  sup- 
posed that  Peter  was  at  Rome 
when  he  wrote  this  Epistle,  and 
that  he  calls  that  city  by  the 
name  Babylon,  as  a  mystical  des- 
ignation.— Marie;  perhaps  the 
individual  mentioned  in  Acts 
12:  12,  whom  Peter  may  have 
considered  as  his  son,  in  a  spir- 
itual sense. 

This  Epistle  contained  no  sub- 
scription in  the  Old  Version,  nor 
do  the  epistles  which  immedi- 
ately follow,  Second  Peter,  First, 
Second,  Third  John,  and  Jude. 


THE  SECOND  EPISTLE  OF 

PETER. 


This  second  Epistle  of  Peter  is  addressed,  as  the  introductory 
salutation  specifies,  not  to  any  particular  church  or  churches, 
but  to  the  followers  of  Jesus  Christ  in  general.  The  allusions 
contained  in  3:  15,  16,  imply  that  it  was  written  after  some,  at 
least,  of  the  Epistles  of  Paul  had  been  extensively  circulated. 
Beyond  this  there  is  no  evidence  in  regard  to  any  of  the  circum- 
stances under  which  it  was  written.  It  consists  of  a  brief  but 
solemn  warning  against  the  dangers  of  unbelief,  error  and  sin, 
enforced  by  a  strong  representation  of  the  certainty  and  the 
nearness  of  the  final  judgment.  This  second  Epistle  is  charac- 
terized by  a  certain  solemn  grandeur  of  imagery  and  diction, 
very  different  from  the  style  in  which  the  miscellaneous  prac- 
tical instructions  of  the  first  are  expressed.  In  fact,  in  respect 
to  these  qualities  of  composition,  there  are  some  passages,  in  the 
two  concluding  chapters,  scarcely  equalled  by  any  other  portion 
of  the  sacred  writings.  [The  second  Epistle  of  Peter  has,  per- 
haps, less  amount  of  ancient  testimony  in  its  favor  than  any 
other  book  in  the  New  Testament,  and  itis  freely  acknowledged 
by  early  writers  that  its  authority  was  doubted;  but  by  the 
fourth  century  after  Christ  it  was  generally  received;  and  it  is 
a  reasonable  assumption  that  the  fathers  of  that  period  did  not 
accept  it,  without  satisfying  themselves  with  such  evidence  as 
they  could  command,  that  the  objections  which  had  been 
brought  against  it  were  untenable.  The  internal  evidence  is  in 
its  favor;  and  candid  critics,  while  they  concede  that  the  sub- 
ject is  not  unattended  with  difficulty,  are  also  generally  agreed 
in  upholding  its  genuineness  and  canonicity.  It  appears  'o 
have  been  written  toward  the  close  of  Peter's  life;  but  nothing 
more  i>  known  concerning  the  date  or  place  of  composition. 
A  remarkable  parallel  is  noticeable  between  Jude,  verses  3-19, 
and   2  Peter  2:1-19.     The  similarity  of  the  passages  is  such 

'  that  it  has  led  some  to  the  opinion  that  Peter  has  here  bor- 
rowed from  the  Epistle  of  Judc. — L.  A.] 


L«w] 


— 1.  11. 


II.  PETER. 


1  '  Simon  Peter,  a  a  ser- 
vant and  apostle  of  Jesus 
Christ,  to  them  that  have 
obtained  3a  like  precious 
faith  with  us  in  the  righte- 
ousness of  4our  God  and 
Saviour     Jesus     Christ: 

2  Grace  to  you  and  peace 
be  multiplied  in  the  know- 
ledge of  God  and  of  Jesus 

3  our  Lord  ;  seeing  that  his 
divine  power  hath  grant- 
ed unto  us  all  things  that 
pertain  unto  life  and  god- 
liness, through  the  know- 
ledge of  him  that  called 
us  5by  his  own  glory  and 

4 virtue;  whereby  he  hath 
granted  unto  us  his  pre- 
cious and  exceeding  great 
promises ;  that  through 
these  ye  may  become 
partakers  of  6the  divine 
nature,  having  escaped 
from  the  corruption  that 
is  in  the  world  by  lust. 

5  Yea,  and  for  this  very 
cause  adding  on  your 
part  all  diligence,  in  your 

1  Many    ancient  authorities  read  Sy- 
meon. 

2  Gr   bondservant. 

3  Gr.  an  equally  precious. 

4  Or,  our  God  and  the  Saviour 


faith  supply  virtue  ;  and 
in  your  virtue  knowledge ;  6 
and   in   your   knowledge 
7  temperance ;       and      in 
your      7  temperance     pa- 
tience ;  and  in  your  pa- 
tience godliness  ;   and  in  7 
your  godliness  love  of  the 
brethren;     and.  in    your 
love  of  the  brethren  love. 
For   if   these    things    are  8 
yours   and  abound,   they 
make  you  to  be  not  idle 
nor  unfruitful  unto    the 
knowledge   of   our    Lord 
Jesus     Christ.       For     he  9 
that  lacketh  these  things 
is    blind,     "seeing     only 
what  is  near,  having  for- 
gotten the  cleansing  from 
his  old  sins.     Wherefore,  10 
brethren,   give   the  more 
diligence   to   make    your 
calling  and  election  sure  : 
for  if  ye  do  these  things, 
ye   shall  never  stumble : 
for  thus  shall  be  richly  ll 
supplied  unto  you  the  en- 
trance   into    the    eternal 


CHAPTER  I. 

4.  That  ye  may  become  partak- 
ers of  the  divine  nature;  that  is, 
that  ye  might  share  in  the  purity 
and  holiness  of  God. 

5.  In  your  faith,  &e.  The 
apostle  assumes  that  each  virtue 
has  been  attained,  and  in  the  ex- 
ercise of  that  the  next  one  is  to 
be  secured.  Virtue  here  is  rather 
valor,  manliness,  courage;  tern- 
perance,  as  elsewhere  in  the  New 
Testament,  is    self-control,   and 


5  Some     ancient     authorities 
through  glory  and  virtue. 

6  Or,  a 

7  Or,  self-control 

8  Or,  closing  his  eyes 


read 


the  difference  between  love  of  the 
brethren  and  love  is  the  difference 
between  Christian  fellowship  or 
love  for  the  members  of  the 
Church,  and.  love  in  its  broader 
and  generic  meaning,  as  includ- 
ing all  being,  both  God  and 
man. 

7.  Love;  good-will  to  all 
mankind. 

9.  Forgotten  the  cleansing  ;  for- 
gotteu  that  by  his  baptism  ho 
[irOfessed  to  be  purged. 


824 


n.  PETER. 


1.  11— 


kingdom  of  our  Lord  and 
Saviour  Jesus  Christ. 

12  Wherefore  I  shall  be 
ready  always  to  put  you 
in  remembrance  of  these 
things,  though  ye  know 
them,  and  are  established 
in  the  truth  which  is  with 

lzyou.  And  I  think  it 
right,  as  long  as  I  am  in 
this  tabernacle,  to  stir 
you  up  by  putting  you  in 

14 remembrance ;  knowing 
that  the  putting  off  of  my 
tabernacle  cometh  swift- 
ly, even  as  our  Lord  Je- 
sus Christ  signified  unto 

15  me.  Yea,  I  will  give 
diligence  that  at  every 
time  ye  may  be  able  after 
my  x  decease  to  call  these 
tilings    to    remembrance. 

16  For  we  did  not  follow 
cunningly  devised  fables, 
when  we  made  known 
unto  you  the  power  and 

1  Or,  departure 

2  Gr.  presence. 

3  Gr.  having  received. 

4  Gr.  was   brought... by   the  majestic 


13.  In  this  tabernacle;  in  the 
body. 

14.  The  translation  of  this 
verse  is  both  more  graphic  and 
more  accurate  than  that  of  the 
Old  Version,  and  indicates  more 
clearly  what  was  undoubtedly 
true,  that  the  apostle  refers  to 
the  scene  on  the  shore  of  Gali- 
lee, when  Christ  forewarned  him 
by  what  manner  of  death  he 
Should  glorify  God.  See  John 
21:  18,  19. 

:.o-18.  The  apostle  here  re- 
for"  to  the  transfiguration,  which 
he  wi  nessed  in  company  with 
Jame3  and  John.  (Luke  9 :  28- 
86.) 


9  coming  of  our  Lord  Je- 
sus Christ,  but  we  were 
eyewitnesses  of  bis  ma- 
jesty. For  he  'received  17 
from  God  the  Father 
honour  and  glory,  when 
there  4  came  such  a  voice 
to  him  from  the  excellent 
glory,  This  is  my  be- 
loved Son,  in  whom  I  am 
well  pleased:  and  this  18 
voice  we  ourselves  heard 
5  come  out  of  heaven, 
when  we  were  with  him 
in  the  holy  mount.  And  19 
we  have  the  word  of  pro- 
phecy made  more  sure; 
whereunto  ye  do  well 
that  ye  take  heed,  as  unto 
a  lamp  shining  in  a  6dark 
place,  until  the  day  dawn, 
and  the  day-star  arise  in 
your  hearts:  knowing  20 
this  first,  that  no  pro- 
phecy of  scripture  is  of 
7  private     interpretation. 

glory. 

5  Gr.  brought. 

6  Gr.  squalid. 

7  Or,  special 

19.  Prophecy  ;  referring  to  the 
predictions  respecting  the  Mes- 
siah contained  in  the  Old  Testa- 
ment, then  in  process  of  fulfil- 
ment, and  so  strongly  confirm- 
ing the  truth  of  Christianity. 

20.  No  prophecy — is  of  private 
interpretation  ;  that  is,  probably, 
the  means  of  its  interpretation 
are  not  found  within  itself.  It 
can  only  be  understood  by  being 
compared  with  the  event.  It  is 
on  this  principle  that  the  light 
of  propheey  is  represented  in 
the  preceding  vsrse  as  a  light 
beginning  to  shine,  and  which 
would  increase  as  its  fulfilment 
was  gradually  developed. 


-2.  5. 


II.  PETER. 


825 


21  For  no  prophecy  ever 
1  came  by  the  will  of  man  : 
but  men  spake  from  God, 
being  moved  by  the  aHoly 
Ghost. 

2  But  there  arose  false 
prophets  also  among  the 
people,  as  among  you 
also  there  shall  be  false 
teachers,  who  shall 
privily  bring  in  de- 
structive heresies,  deny- 
ing even  the  Master  that 
bought  them,  bringing 
upon     themselves     swift 

2  destruction.  And  many 
shall  follow   their  lasci- 


1  Gr.  was  brought. 

2  Or,  Holy  Spirit 

3  Or,  sects  of  perdition 


21.  Spake — being  moved,  &c. 
They  delivered  the  message 
which  was  committed  to  them, 
thougli  its  full*  import,  being 
known  only  to  God,  the  event 
must  reveal. 

CHAPTER  II. 

1.  False  prophets  also ;  that  is, 
in  ancient  times,  when  the  true 
prophets,  referred  to  in  the  last 
chapter,  made  their  predictions. 
For  various  allusions  to  these 
false  prophets,  see  1  Kings  22: 
6.  Jer.  28:  15-17.  Ezek.  13: 
22:  25,  28.—  Privily  ;  privately, 
by  stealth. — JDestructive^heresies  ; 
that  is,  heresies  fatal  to  the  wel- 
fare of  the  soul. 

2.  Many  shall  follow,  &c.  Men 
never  have  so  great  a  power  and 
influence  for  evil,  as  when  they 
introduce  immoralities  and  sin 
under  the  cloak  and  defence  of 
some  perverted  form  of  religious 
doctrine.  This  is  fanatical  vice, 
the  worst,  most  corrupting,  and 
most  dangerous  form  in  which 
vice  ever  appears, — as  the  history 
of  Christianity  in  all  ages  will 


vious  doings ;  by  reason 
of  whom  the  way  of  the 
truth  shall  be  evil  spoken 
of.     And  in  covetousnesss 
shall   they  with  feigned 
words  make  merchandise 
of  you:  whose   sentence 
now  from  of  old  lingereth 
not,  and  their  destruction 
slumbereth  not.      For  if  4 
God    spared    not    angels 
when    they    sinned,    but 
4  cast  them  down  to  5hell, 
and   committed   them   to 
6  pits   of  darkness,  to  be 
reserved  unto  judgement ; 
and     spared      not      the  5 

4  Or,  cast  them  nto  dungeons 

5  Gr.  Tartarus. 

6  Some  undent  authorities  read  chains. 


testify.  It  is  on  this  account 
that  heresy  is  denounced  in  the 
New  Testament  in  such  strong 
terms  of  reprobation.  For  heresy 
is  not  honest  error.  It  is  the 
hypomtical  perversion  of  reli- 
gious truth  to  the  purposes  of 
licentiousness  and  sin.  —  Theway 
of  the  truth ;  true  religion. 

3.  Feigned  words;  artful  and 
hypocritical  pretences.  —  Make 
merchandise  of  you.  Judas  made 
merchandise  of  his  Master,  be- 
traying and  sacrificing  him  to 
promote  his  own  ends.  So  it  is 
said  these  men  should  sacrifice 
the  cause  of  Christ  to  their  own 
selfish  purposes. —  Whose  sentence 
now,  &c,  that  is,  whose  judg- 
ment and  condemnation  shall 
come  upon  them  soon  and  sud- 
denly. 

4.  Angels  when  they  sinned. 
Another  allusion  to  angels,  as 
having  rebelled  against  God, 
and  incurred  his  terrible  retri- 
bution, is  fcund  in  Jude  6. 

5.  The  ancient  world;  the 
world   before  the   flood. — Noah 


826 


II.  PETER. 


2.  5 


ancient  world,  but  pre- 
served Noah  with  seven 
others,  Ja  preacher  of 
righteousness,  when  he 
brought  a  flood  upon  the 
world   of    the    ungodly; 

Gaud  turning  the  cities  of 
Sodom  and  Gomorrah 
into  ashes  condemned 
them  with  an  overthrow, 
having  made  them  an  ex- 
ample   unto    those    that 

7  should  live  ungodly  ;  and 
delivered  righteous  Lot 
sore  distressed  by  the 
lascivious      life     of    the 

8 wicked   (for    that  right 
eons  man  dwelling  among 
them,  in  seeing  and  hear- 
ing, 2 vexed  Jcis  righteous 

1  Gr.  a  herald 


with  seven  others.  Noah  was  a 
preacher  of  righteousnora,  inas- 
much as  he  set  an  example  of 
obedience,  nnd  made  efforts,  in 
various  ways,  to  warn  and  to 
save  his  generation.      (Heb.  11: 

'•) 

7.  Lascivious  life;  corrupt 
and  wicked  conduct. 

8.  Vexed  his  righteous  soul; 
felt  perpetually  displeased  and 
troubled. 

0.  The  Lord  Jcnoweth,  &c.  This 
is  :li"  inference  from  what  pre- 
That  is,  if  the  Lord 
spared  not  the  rebel  angels,  nor 
the  old  world,  nor  the  cities  of 
Sodom  and  Gomorrah,  but 
brought  terrible  judgments  upon 
them  for  their  sins,  while  he 
saved  Noah  and  his  Tamil}-,  and 
Lot, — then  the  Christian  might 
be  assured  that  he  would  still 
continue  to  protect  the  good 
and  condemn  the  wicked. 

11.  A   similar  passage  occurs 


soul  from  day  to  day  with 
their  lawless  deeds):  the 9 
Lord  knoweth  how  to  de- 
liver   the    godly    out   of 
temptation,    and  to  keep 
the     unrighteous     under 
punishment  unto  the  day 
of  judgement ;  but  chieliy  10 
them  that  walk  after  the 
flesh  in  the  lust  of  defile- 
ment,   and     despise    do- 
minion.      Daring,      self- 
willed,  they  tremble  not 
to     rail      at    8  dignities : 
whereas    angels,    though  11 
greater    in     might    and 
power,  bring   not  a  rail- 
ing    judgement     against 
them    before    the    Lord. 
But    these,  as    creatures  12 

2  Gr.  tormented. 

3  Gr.  glories. 


in  Jude  9.  The  idea  is,  that 
even  angels,  exalted  as  they  are, 
do  not  speak,  even  of  the  wick- 
ed, in  railing  and  opprobrious 
terms;  but  these,  (v.  12,)  like 
senseless  brutes,  rail  against 
what  it  is  entirely  above  their 
capacity  to  comprehend.  The 
presumptuous  and  intractable 
state  of  mind  here  condemned 
we  may  easily  understand ; 
though  we  are  not  informed  in 
what  ways,  precisely,  it  dis- 
played itself,  in  the.  class  of 
persons  here  condemned. 

12.  Creatures  without  reason; 
born  mere  animals.  The  lan- 
guage of  the  apostle  is  not  of 
that  vehement  and  bitter  nature 
which  it  seems  to  be  as  rendered 
in  the  Old  Version,  "A'aturql 
asts  made  to  bt  taken  and 
destroyed  f  it  is  a  calm  state- 
ment of  a  very  solemn  truth, 
that  men  who  are  revilers  of 
God,    are     wholly     under    the 


^-2.  20. 


H.  PETER. 


827 


without  reason,  born 
1  mere  animals  *  to  be 
taken  and  destroyed, 
railing  in  matters  where- 
of they  are  ignorant, 
shall  in  their  'destroying 
surely       be      destroyed, 

ID  suffer  wrong  as  the  hire 
of  wrong  -  doing  ;  men 
that  count  it  pleasure  to 
revel  in  the  day-time, 
spots  and  blemishes, 
revelling  in  their  4  love- 
feasts    while    they  feast 

14  with  you  ;  having  eyes 
full  of5  adultery,  and  that 
cannot  cease  from  sin ; 
enticing  unstedfast 
souls ;  having  a  heart 
exercised  in  covetous- 
ness  ;    children   of    curs- 

iCing  ;  forsaking  the  right 
way,  they  went  astray, 
having  followed  the  way 
of  Balaam  tho  son  of 
6Beor,  who  loved  the  hire 

16 of  wrong-doing;  but  he 
was  rebuked  for  his  own 


1  Gr.  natural. 

2  Or,  to  take  and  to  destroy 

3  Or,  corruption 

4  Many    ancient    authorities  read    de- 
ceivings. 


dominion  of  their  animal  na- 
ture, and  possess  not  the  divine 
and  immortal  nature  which  they 
revile,  because  they  cannot  un- 
derstand it. — Shall  in  their  de- 
stroying, &c.  ;  the  very  act 
which  they  perform  in  the 
seeming  destruction  of  others 
corrupts  and  destroys  them- 
selves. 

13.  hi  the  daytime;  every 
day,  continually. — Love  /easts; 
deceitful  arts. 

16.  Balaam  the  son  of  Beor. 
He  is  called  the  son  of  Beor  in 


transgression :  a  dumb 
ass  spake  with  man's 
voice  and  stayed  the 
madness  of  the  prophet. 
These  are  springs  with- 17 
out  water,  and  mists 
driven  by  a  storm  ;  for 
whom  the  blackness  of 
darkness  hath  been  re- 
served. For,  uttering  18 
great  swelling  words  of 
vanity,  they  entice  in  the 
lnsts  of  the  flesh,  by 
lasciviousness,  those  who 
are  just  escaping  from 
them  that  live  in  error ; 
promising  them  liberty,  19 
while  they  themselves 
are  bondservants  of  cor- 
ruption ;  for  of  7  whom  a 
man  is  overcome,  of  the 
same  is  he  also  brought 
into  bondage.  For  if,  20 
after  they  have  escaped 
the  defilements  of  the 
world  through  the  know- 
ledge of  8  the  Lord  and 
Saviour      Jesus     Christ, 


5  Gr.  an  adulteress. 

6  Many  ancient  authorities  read  Bosor. 

7  Or,  what 

8  Many  ancient  authorities  read  our. 


the  Old  Testament.  (Num.  22: 
5.)  For  the  course  pursued  by 
Balaam,  and  his  influence  in 
leading  Israel  into  sin,  see  Num. 
22  :-25. 

16.  A  dumb  ass,  &c.  A  strong 
antithesis  is  intended  here.  A 
senseless  ass  had  to  rebuke  the 
senselessness  of  a  prophet'. 

17.  Springs  without  water;  the 
form  and  the  premise  without 
the  reality. — Mists  driven  hy  a 
storm ;  that  is,  which,  having 
promised  rain,  bring  nothing  but 
wind. 


?i 


IT.  PETER, 


2.20-^ 


they  are  again  entangled 
therein  and  overcome, 
the  last  state  is  become 
worse    with     them    than 

si  the  first.  For  it  were 
better  for  them  not  to 
have  known  the  way  of 
righteousness,  than,  after 
knowing  it,  to  turn  back 
from  the  holy  command- 
ment     delivered     unto 

e2them.  It.  has  happened 
unto  them  according  to 
the  true  proverb,  The  dog 
turning  to  his  own  vomit 
again,  and  the  sow  that 
had  washed  to  wallowing 
in  the  mire. 

3  This  is  now,  beloved, 
the  second  epistle  that  I 
write  unto  you ;  and  in 
both   of   them   I  stir  up 

1  Gr.  in  the  last  of  the  days. 


22.  According  to  the  true  prov- 
erb. Prov.  26:11.  The  whole 
passage  comprised  in  this  chap- 
ter, both  in  its  import  and  in  its 
language,  bears  a  very  striking 
resemblance  to  the  Epistle  of 
Jude. 

CHAPTER  III. 

2.  The  commandment;  the  com- 
mandment delivered  by  us. — 
And  the  commandment  of  the  Lord 
and  Saviour  through  yovr  apostles; 
the  change  here  from  the  Old 
Version,  -which  read;  the  com- 
mandment  of  us  (he  apostles  arid  the 
Lord  and  Savvmr,  has  the  sanc- 
tion of  all  the  best  manuscripts. 
It.  is  important  because  it  clearly 
implies  a  claim  on  the  part  of 
the  Apostles  of  direct  inspiration. 

3.  Walking  after  their  own  lusts; 
living  in  open  sin,  and  deriding 
the  warnings  of  the  gospel. 

4.  I1  he  promise  of  his   coming; 


your  sincere  mind  by  put- 
ting you  in  remembrance* 
that  ye  should  remember  2 
the  words  which  were 
spoken  before  by  the  holy 
prophets,  and  the  com- 
mandment of  the  Lord 
and  Saviour  through 
your  apostles  :  knowing  3 
this  first,  that  *in  the  last 
days  mockers  shall  come 
with  mockery,  walking 
after  their  own  lusts,  and  4 
saying.  Where  is  the 
promise  of  his  acoming  ? 
for,  from  the  day  that  the 
fathers  fell  asleep,  all 
things  continue  as  they 
were  from  the  beginning 
of  the  creation.  For  this  5 
they  wilfully  forget,  that 
there  were  heavens  from 

2  Gr.  presence. 


that  is,  the  coming  of  Christ. — 
That  the  fathers,  &c.  Their  ar- 
gument was,  that  the  course  of 
nature  had  gone  on  steadily  the 
same  from  the  days  of  the  fa- 
thers, and  that  it  still  continued 
without  any  indication  of  an 
approaching  change.  To  this 
the  apostle  replies  in  the  follow- 
ing verses,  that  the  course  of 
nature  had  not  always  gone  on 
unchanged,  that  the  earth  has 
once  been  destroyed  by  water, 
and  he  asserts  that  it  will  he 
again  destroyed  by  fire. 

5-7.  The  meaning  of  the  Apos- 
tle here  is  much  more  clearly 
brought  out  by  the  New  Ver- 
sion ;  as  the  earth  of  old  was  in 
the  midst  of  the  waters,  by 
which  it  was  overflowed  and  the 
people  destroyed,  so  now  it  is 
stored  with  fire  for  another  final 
destruction. 


—3.  13. 


II.  PETER. 


829 


of  old,  and  an  eartli  com- 
pacted out  of  water  and 
'amidst     water,    by    the 

6  word  of  Grocl  ;  by  which 
means  the  world  that  then 
was,      being      overtlowed 

7  with  water,  perished  :  but 
the  heavens  that  now  are, 
and  the  earth,  by  the 
same  word  have  been 
'stored  up  for  fire,  being 
reserved  against  the  day 
of  judgement  and  destruc- 
tion of  ungodly  men. 

8  But  forget  not  this  one 
thing,  beloved,  that  one 
day  is  with  the  Lord  as  a 
thousand  years,  and  a 
thousand    years    as    one 

9  day.  The  Lord  is  not 
slack  concerning  his 
promise,  as  some  count 
slackness  ;  but  is  long- 
suffering  to  you-ward,  not 
wishing  that  any  should 
perish,  but  that  all  should 

10 come  to  repentance.     But 

1  Or,  through 

2  Or,  stored  vMhfire 

3  Or,  heavenly  bodies. 


8.  One  day  is  with  the  Lord, 
&c. ;  an  expression  suggested, 
perhaps,  to  the  apostle's  mind 
by  Ps.  90 :  4. 

9.  Not  alack  concerning  his 
promise;  not  negligent  in  fulfil- 
ling it. — As  some  count  slackness  ; 
infer  slackness, — that  is,  from 
the  long  delay.  The  idea  is, 
that  the  lapse  of  time  which  in- 
tervenes before  the  threatenings 
of  God  are  executed,  does  not 
arise  from  neglect  or  forgetful- 
ness,  as  some  men  suppose,  but 
from  forbearance  and  long  suf- 
fering, in  hope  that  the  sinner 
may  repent. 


the  day  of  the  Lord  will 
come  as  a  thief  ;  in  the 
which  the  heavens  shall 
pass  away  with  a  great 
noise,  and  the  9  elements 
shall  be  dissolved  with 
fervent  heat,  and  the 
earth  and  the  works  that- 
are  therein  shall  be 
4  burned  up.  Seeing  that U 
these  things  are  thus  all  . 
to  be  dissolved,  what 
manner  of  persons  ought 
ye  to  be  in  all  holy  living 
and  godliness,  looking  13 
for  and  5  earnestly  desir- 
ing the 6  coming  of  the  day 
of  God,  by  reason  of 
which  the  heavens  being 
on  fire  shall  be  dissolved, 
and  the  3 elements  shall 
melt  with  fervent  hoa  0 
But,  according  to  his  J* 
promise,  we  look  for  new 
heavens  and  a  new  earth, 
wherein  dwelleth  righte- 
ousness. 

4  The  most  ancient  manuscripts  read 
discovered. 

5  Or,  hastening  6  Gr.  presence 


10.  As  a  thief ;  unexpectedly 
and  suddenly. 

12.  Earnestly  desiring  the  com- 
ing, &c.  ;  anticipating  it  with 
interest,  and  making  active  prep- 
aration for  it. 

13.  New  heavens  and  a  new 
earth;  an  entire  new  constitu- 
tion of  things.  The  phrase 
heavens  and  earth,  comprising,  as 
it  does,  the  whole  visible  crea- 
tion, is  often  used  as  a  general 
expression  to  denote  all  tilings. 
A  ''new  heavens  and  a  new 
earth  "  means  therefore,  simply, 
all  things  new.  Some  have  un- 
derstood this  and  other  similar 


830 


II.  PETER. 


3.  14— 


14  Wherefore,  beloved, 
seeing  that  ye  look  for 
these  things,  give  dili- 
gence that  ye  may  be 
found  in  peace,  without 
spot  and  blameless  in  his 

15  sight.  And  account  that 
the  longsuffering  of  our 
Lord  is  salvation ;  even 
as  our  beloved  brother 
Paul  also,  according  to 
the  wisdom  given  to  him, 

ig wrote  unto  you;  as  also 
in  all  his  epistles,  speak- 
ing in  them  of  these 
things  ;  wherein  are  some 
things  hard  to  be  under- 

1  Gr.  unto  the  day  of  eternity. 


passages  to  imply  that  this  earth, 
after  undergoing  a  great  ehange 
iu  its  constitution,  so  as  to  be 
purified  of  its  corruption,  and 
divested  of  its  elements  of  frailty 
and  decay,  and  also  of  its  means 
and  sources  of  danger  and  suf- 
fering, will  by  made  the  abode 
of  the  redeemed,  after  they  have 
risen  from  the  dead,  and  have 
been  clothed  in  bodies  which 
shall  have  undergone  a  similar 
transformation.  There  has  been 
much  other  reasoning  and  spec- 
ulation iu  regard  to  the  future 
world;  but  the  word  of  God  has 
not  revealed  to  us  any  details 
respecting  its  conditions  and 
circumstances,  and  of  course,  on 
such  a  subject,  what  divine  rev- 
elation has  withheld,  it  is  vain 
for  human  speculations  to  at- 
tempt to  supply. 

10.  Wherein;  in  which  things, 
that  is,  in  the  truths  revealed  in 
respect  to  the  end  of  the   world 


stood,  which  the  ignorant 
and  unstedfast  wrest,  as 
they  do  also  the  other 
scriptures,  unto  their 
own  destruction.  Ye  l? 
therefore,  beloved,  know- 
ing these  things  before- 
hand, beware  lest,  being 
carried  away  with  the 
error  of  the  wicked,  ye 
fall  from  your  own  sted- 
fastness.  But  grow  in  13 
the  grace  and  knowledge 
of  our  Lord  and  Saviour 
Jesus  Christ.  To  him  be 
the  glory  both  now  and 
1  for  ever.     Amen. 


and  the  general  judgment.  The 
difficulties  which  the  apostle 
here  refers  to  are  not  difficulties 
in  Paul's  writings,  but  in  the 
subject  which  he  has  himself 
been  discussing.  This  the  ori- 
ginal conclusively  shows.  — 
Which  the  ignorant  and  unstedfast 
wrest ;  in  the  manner  already 
explained  in  v.  3-5. 

17.  The  error  of  the  wicked ; 
that  is,  the  error  referred  to 
above. — their  becoming  careless 
and  unconcerned  about  the  dis- 
pleasure of  God,  because  his 
sentence  is  not  speedily  exe- 
cuted. 

18.  A  similar  doxology  occurs 
before,  in  1  Pet.  4:  11,  and  5: 
11,  in  both  which  cases  it  appa- 
rently, though  not  so  unques- 
tionably as  in  this  case,  stand:. 
as  an  ascription  to  the  Saviour. 
The  certainty  of  the  application 
of  it.  in  this  case,  goes  very  far 
towards  r<  moving  any  doubt 
which  we  might  feel  in  those. 


THE   FIRST   EPISTLE   GENERAL  OF 

JOHN. 


It  will  be  observed  that  John  is  not  named,  either  in  the  intro- 
duction or  at  the  conclusion  of  this  Epistle,  as  its  author;  it 
comes  down  to  us,  however,  attributed  to  him,  from  the  very 
earliest  times.  It  is  also  strikingly  characterized  by  those  pecu- 
liarities of  style  and  expression  which  mark  the  other  writings 
of  this  apostle. 

As  its  title  imports,  it  appears  to  have  been  addressed  to  the 
Christian  community  at  large,  and  not  to  any  one  class  or  com- 
pany of  believers.  It  is  filled  with  general  exhortations  and 
instructions,  many  of  which,  undoubtedly,  had  particular  re- 
ference to  errors  or  sins  prevailing  at  the  time  when  it  was 
penned,  but  which  convey  lessons  of  warning  or  instruction 
suited  to  all  times.  It  is  supposed  to  have  been  written  at  a 
very  late  period  of  the  apostolical  history;  for  John  survived 
most,  if  not  all,  of  the  other  apostles,  and  attained  to  a  great 
age.  Many  turns  of  thought  and  expression  occur  in  the  Epis- 
tle, which  indicate  that  it  was  written  at  a  late  period  of  his 
life,  when  age  and  infirmity  were  advancing  upon  him,  warning 
him  that  he  was  drawing  near  to  the  eternal  world.  The  whole 
composition  is  pervaded,  in  fact,  by  a  certain  tone  of  subdued 
and  quiet  gentleness,  often  characteristic  of  age. 


1  That  which  was  from 
the  beginning,  that  which 
we  have  heard,  that 
which  we  have  seen  with 

1  Or,  word 


CHAPTER  I. 

1.  From  the  beginning ;  the 
beginning  of  the  new  dispensa- 
tion, that  is,  from  the  com- 
mencement of  the  ministry  of 
Christ.  —  Which  we  have  heard, 
&c.  By  these  expressions  John 
intends  to  declare,  emphatically, 


our  eyes,  that  which  we 
beheld,  and  our  hands 
handled,  concerning  the 
1  Word  of  life   (and   the  % 


that  he  had  every  conceivable 
means  of  knowing  that  his  testi- 
mony in  respect  to  the  life, 
death,  and  resurrection  of 
Christ  was  true.  —  The  word  of 
life;  Jesus  Christ. 

2.    Which  was  with  the  Father. 
This  corresponds  in  a  striking 

[831] 


832 


I.  JOHN. 


1.2— 


life  was  manifested,  and 
we  have   seen,  and  bear 
witness,  and  declare  un- 
to   you     the     life,      the 
eternal   life,    which    was 
with  the  Father,  and  was 
8  manifested  unto  us) ;  that 
which  we  have  seen  and 
heard    declare    we    unto 
you    also,    that    ye    also 
may      have      fellowship 
with   us :    yea,  and    our 
fellowship    is     with    the 
Father,  and  with  his  Son 
4  Jesus  Christ :  and  these 
things     we     write,     that 
1  our  joy  may  be  fulfilled. 
6     And   this "  is    the   mes- 
sage which  we  have  heard 
from  him,  and  announce 
unto   you,    that    God    is 
light,  and   in   him  is   no  | 
6  darkness   at   all.      If  we 

1  Many  ancient  minorities  read  your. 


manner  with  the  declaration  in 
John  1  :  1,  2,  14,  that  he  who 
was  manifested  in  the  flesh,  as 
the  Saviour  of  men,  previously 
coexisted  with  the  Father. — 
Was  manifested;  by  becoming 
flesh,  and  dwelling  upon  the 
earth. 

3.  May  have  fellowship  with  us; 
may  join  with  us  in  acknow- 
ledging and  obeying  him. 

4.  That  our  joy  may  be  ful- 
filled ;  that  you  may  attain  to 
perfect  and  eternal  joy. 

5.  That  God  is  light.  There 
are  several  of  the  divine  perfec- 
tions which  might  be  represent- 
ed metaphorically  by  light. 
That  holiness  is  the  one  here 
intended,  is  evident  from  v.  7, 
where  it  appears  that  it  is  an 
attribute  of  God,  in  respect  to 
which  men  are  bound  to  conform 
to  him. 


say  that  we  have  fellow- 
ship with  him,  and  walk 
in  the  darkness,  we  lie, 
and  do  not  the  truth  :  but 7 
if  we  walk  in  the  light, 
as  he  is  in  the  light,  we 
have  fellowship  one  with 
another,  and  the  blood  of 
Jesus  his   Son  cleanseth 
us   from   all   sin.     If  we  8 
say  that  we  have  no  sin, 
we  deceive  ourselves,  and 
the  truth  is  not  in  us.    If  9 
we   confess  our  sins,    he 
is  faithful  and  righteous 
to  forgive  us   our    sins, 
and   to   cleanse   us  from 
all  unrighteousness.      Ifio 
we  say  that  we  have  not 
sinned,  we   make   him    a 
liar,  and  his  word  is  not 
in  us. 

My  little  children,  these  2 


6.  With  him;  with  God. — 
Walk  in  the  darkness;  live  in 
sin. — Do  not  the  truth;  do  not 
act  consistently  with  truth. 

7.  The  blood  of  Jesus.  The 
blood  of  Christ  denotes  the 
death  of  Christ,  and  the  suffer- 
ings attendant  upon  it, — includ- 
ing the  whole  of  that  protracted 
scene  of  suffering,  which,  com- 
mencing at  Gethsemane,  and 
ending  on  the  cross,  constituted 
the  great  propitiatory  sacrifice 
by  which  the  world  was  re- 
deemed. 

10.  Make  him  a  liar  ;  since  he 
has  in  so  many  ways  declared 
that  the  conduct  and  characters 
of  all  men  are  entirely  inconsist- 
ent with  the  requirements  of  his 
law. 

CHAPTER  II. 

1.  My  little  children.  This  is 
a  term    of   endearment;    it  wai 


—2.  13. 


I.  JOHN. 


833 


things  write  I  unto  you, 
that  ye  may  not  sin. 
And  if  any  man  sin,  we 
have  an  'Advocate  with 
the  Father,  Jesus  Christ 

2  the  righteous  :  and  he  is 
the  propitiation  for  our 
sins ;  and  not  for  ours 
only,    but    also    for    the 

3  whole  world.  And  here- 
by know  we  that  we 
know   him,    if   we    keep 

4  his  commandments.  He 
that  saith,  I  know  him, 
and  keepeth  not  his  com- 
mandments, is  a  liar,  and 
the  truth  is  not  in  him  : 

5  but  whoso  keepeth  his 
word,  in  him  verily  hath 
the  love  of  God  been  per- 
fected. Hereby  know 
we  that  we  are   in  him  : 

6  he  that  saith  he  abideth 
in  him  ought  himself  also 
to  walk  even  as  he 
walked. 

7  Beloved,  no  new  com- 
mandment write   I  unto 

1  Or,  Comforter  Or,  Helper  Gr.  Para- 


rendered  appropriate  in  this  case 
by  the  venerable  age  of  the 
apostle. 

2.  He  is  the  propitiation  for 
our  sins;  having  made  atone- 
ment for  them  by  his  death. 

5.  Perfected ;  exemplified  and 
fulfilled. 

6.  To  walk  ;  to  live  and  act. 

7.  No  new  commandment  icrite 
1;  that  is,  in  the  principle 
which  he  had  been  .inculcating 
above,  namely,  that  a  conformity 
to  the  will  of  God  in  heart  and 
life  is  the  only  test  of  the  hon- 
esty of  religious  professions. 

8.  A  new  commandment ; 'the 
precept  enjoining  brotherly  love, 


you,    but    an    old    com- 
mandment which  ye  had 
from  the  beginning:  the 
old  commandment  is  the 
word    which     ye    heard. 
Again,  a  new  command- 8 
ment  write  I  unto  you, 
which   thing  is    true   in 
him  and  in  you  ;  because  . 
the   darkness  is   passing 
away,  and  the  true  light 
already  shineth.    He  that  9 
saith  lie  is  in  the  light, 
and  hateth  his  brother, 
is  in   the  darkness  even 
until      now.       He      that  10 
loveth      his      brother 
abideth  in  the  light,  and 
there  is  none  occasion  of 
stumbling  in  him.     But  11 
he   that  hateth   his  bro- 
ther is  in  the  darkness, 
and  walketh  in  the  dark- 
ness,   and  knoweth    not 
whither     he    goeth,    be- 
cause the  darkness  hath 
blinded  his  eyes. 
I  write  unto  you,   my^ 

clete. 


enforced  in  the  following  verses. 
John  designates  it  as  a  new 
commandment,  in  imitation  of 
the  language  used  by  the  Sa- 
viour in  John  13:  34. — Is  true  in 
him  ;  is  exemplified  in  him. 

12.  Many  conjectures  have 
been  offered  in  regard  to  the 
distinctions  intended  by  the 
writer  in  the  several  classes  of 
persons  addressed  in  this  pas- 
sage, (12-14,)  and  in  the  nature 
and  appropriateness  of  the  reas- 
ons assigned  in  each  ease.  But 
it  is  not  certain  that  any  accurate 
logical  distinctions  were  intend- 
ed. We  are  probably  to  regard 
the  changes  in  the  forms  of  ex- 


834 


T.  JOHN. 


2.  12— 


little  children,  because 
your  sins  are  forgiven 
you  for  his  name's  sake. 

13 1  write  unto  you,  fathers, 
because  ye  know  him 
which  is  from  the  be- 
ginning. I  write  unto 
you,  young  men,  because 
ye  have  overcome  the 
evil  one.  J I  have  writ- 
ten unto  you,  little  chil- 
dren,   because   ye   know 

u  the  Father.  '  I  have  writ- 
ten unto  you,  fathers, 
because  ye  know  him 
which  is  from  the 
beginning.  !  I  have  writ- 
ten unto  you,  young  men, 
because  ye  are  strong, 
and  the  word  of  God 
abideth  in  you,  and  ye 
have   overcome    the   evil 

15  one.  Love  not  the  world, 
neither  the  things  that 
are  in  the  world.  If  any 
man  love  the  world,  the 
love  of  the  Father  is  not 

1  Or,  1  wrote 


prcssion  as  only  designed  to  give 
variety  to  the  mode  of  present- 
ing tlie  considerations  by  which 
the  various  classes  of  Christians 
should  feel  impelled  to  give 
most  serious  and  earnest  atten- 
tion to  the  instructions  which 
they  received. 

13.  Him  which  in  from  the  "be- 
ginning; the  Redeemer,  (ch. 
1:1.) 

18.  Antichrists;  false  teachers, 
whose  doctrines  and  characters 
arc  more  particularly  described 
in  verses  which  follow. —  Whereby 
ice  know.  &c.  The  Saviour  had 
©^dieted  the  appearance;  of  false 
prists  and  £*Jsc  prophets,  as  a 


in  him.     For  all  that  isi6 
in  the  world,  the  lust  of 
the  flesh,  and  the  lust  of    ■ 
the  eyes,    and    the  vain- 
glory of  life,  is  not  of  the 
Father,    but    is     of     the 
world.      And    the   world  17 
passeth    away,    and    the 
lust  thereof  :  but  he  that 
doeth    the    will    of    God 
abideth  for  ever. 

Little  children,  it  is  the  18 
last  hour :  and  as  ye  heard 
that  antichrist  cometh, 
even  now  have  there  aris- 
en many  antichrists ; 
whereby  we  know  that  it 
is  the  'last  hour.  They  10 
went  out  from  us,  but 
they  were  not  of  us  ;  for 
if  they  had  been  of  us, 
they  would  have  con- 
tinned  with  us  :  but  they 
went  out,  that  they  might 
be  made  manifest  ahow 
that  they  all  are  not  of  us. 
And  ye  have  an  anointing  20 

2  Or,  that  not  all  are  of  us 


sign  of  the  approach  of  great 
changes,  the  nature  of  which 
was  only  obscurely  intimated. 
(Mark  13:  23-30.)  It  is  prob- 
able that  John  here  refers  to  that 
prediction.  In  precisely  what 
sense,  however,  he  uses  the  ex- 
pression the  last  time,  is  some- 
what uncertain. 

20.  An  anointing ;  considered 
as  the  ceremony  of  induction  to 
office.  The  idea  is,  that  they 
had  been  admitted  to  the  station 
and  privileges  of  the  children 
of  God  by  the  Holy  One  himself, 
and  would  not  prove  apostate, 
like  those  mentioned  in  the  pre- 
ceding verse. 


I.  JOHN. 


835 


from  the  Holy  One,  'and 

21  ye  know  all  tilings.  I 
have  not  written  unto  you 
because  ye  know  not  the 
truth,  but  because  ye 
know  it,  and  'because  no 

22 lie  is  of  the  truth.  Who 
is  the  liar  but  he  that 
denieth  that  Jesus  is  the 
Christ  1  This  is  the  anti- 
christ, even  he  that  deni- 
eth   the   Father   and    the 

23  Son.  Whosoever  denieth 
the  Son,  the  same  hath 
not  the  Father :  he  that 
confesseth   the   Son  hath 

24 the  Father  also.  As  for 
you,  let  that  abide  in  you 
which  ye  heard  from  the 
beginning.  If  that  which 
ye  heard  from  the  begin- 
ning abide  in  you,  ye  also 
shall   abide   in   the    Son, 

25  and  in  the  Father.  And 
this  is  the  promise  which 
lie  promised  3us,  even  the 

26  life  eternal.     These  things 


1  Some  very  ancient  authorities  read 
and  ye  all  knoic . 

2  Or,  that 

3  Some  ancient  authorities  read  you. 

4  Or,  so  it  is  t?me,  and  is  no  lie ;  and 


21.  No  lie  is  of  the  truth;  no 
false  doctrine  can  come  from 
true  piety. 

22.  Antichrist,  even  he  that  de- 
nieth, &c.  ;  that  is,  by  denying 
that  Jesus  is  the  Christ,  he  de- 
nies both  the  Father  and  the 
Son,  as  is  shown  in  the  next 
verse. 

23.  He  that  confesseth  the  Son 
hath  the  Father  also.  There  is 
some  doubt  respecting  the  au- 
thority for  the  first  of  this  verse, 
and  it  was  printed  ordinarily  in 
italics  in  the  Old  Version,  but 


have  I  written  unto  you 
concerning  them  that 
would  lead  you  astray. 
And  as  for  you,  the27 
anointing  which  ye  re- 
ceived of  him  abideth  in 
you,  and  ye  need  not 
that  any  one  teach  you  ; 
but  as  his  anointing  teach- 
eth  37ou  concerning  all 
things,  4  and  is  true,  and 
is  no  lie,  and  even  as  it 
taught  you,  6ye  abide  in 
him.  And  now,  my  lit  tie  28 
children,  abide  in  him  ; 
that,  if  he  shall  be  mani- 
fested, we  may  have  bold- 
ness, and  not  be  ashamed 
"before  him  at  his  'com- 
ing. If  ye  know  that  he  29 
is  righteous,  8ye  know 
that  every  one  also  that 
doeth  righteousness  is  be- 
gotten of  him. 

Behold  what  manner  of  3 
love  the  Father  hath  be- 
stowed upon  us,  that  we 

even  as  &c. 

5  Or,  abide  ye 

6  Gr.  from  Mm. 

7  Gr.  presence. 

8  Or,  knoiv  ye 


the  best  manuscripts  contain  it, 
and  it  is  now  generally  regarded 
as  authentic. 

24.  Let   that   ahide  ;    that  be- 
lief. 

26.  Them  that  uould  lead  you 
astray;  the  false  teachers. 

27.  The  anointing;  the  unction 
referred  to  in  v.  20. 

CHAPTER  III. 
1.  And  such  we  are;  these 
words  are  added  on  the  authority 
of  several  ancient  manuscripts. 
They  give  emphasis  by  repeti- 
tion to  the  apostle's  statement. 


836 


I.  JOHN. 


3. 


hould  be  called  children 
of  God  :  and  such  we  are. 
For  this  cause  the  world 
knoweth  us  not,  because 

2  it  knew  him  not.  Be- 
loved, now  are  we  chil- 
dren of  God,  and  it  is  not 
yet  made  manifest  what 
we  shall  be.  We  know 
that,  if  !  he  shall  be  mani- 
fested, we  shall  be  like 
him  ;  for  we  shall  see  him 

3  even  as  he  is.  And  every 
one  that  hath  this  hope 
set  on  him  purifieth  him- 
self, even  as  he  is  pure. 

4  Every  one  that  doeth  sin 
doeth  also  lawlessness : 
and     sin    is    lawlessness. 

5  And  ye  know  that  he  was 
manifested  to  2  take  away 
sins ;    and  in  him  is   no 

Osin.  Whosoever  abideth 
in  him  sinneth  not :  who- 
soever sinneth  hath  not 
seen  him,  neither  8  know- 

7eth  him.  My  little  chil- 
dren, let  no  man  lead  you 
astray :  he  that  doeth 
righteousness  is  right- 
eous, even  as  he  is  right- 

8  eous  :  he  that  doeth  sin  is 


1  Or,  it 

2  Or,  bear  sins 


2.  And,  it  is  not  yet  made  mani- 
fest what  ire  shall  he ;   i.  e. ,    to 

what  condition  and  character 
this  sonsliip  of  God  will  event- 
ually bring  us. 

3.  Purifieth  himself ;  that  is, 
his  hope  of  being  hereafter 
joined  to  Christ  in  happiness 
and  glory,  leads  him  to  seek 
now  to  resemble  him  in  charac- 
ter. 


of  the  devil ;  for  the  devil 
sinneth  from  the  begin- 
ning. To  this  end  was 
the  Son  of  God  manifest- 
ed, that  he  might  destroy 
the  works  of  the  devil. 
Whosoever  is  begotten  of  9 
God  doeth  no  sin,  because 
his  seed  abideth  in  him : 
and  he  cannot  sin,  because 
he  is  begotten  of  God. 
In  this  the  children  ofio 
God  are  manifest,  and  the 
children  of  the  devil : 
whosoever  doeth  not 
righteousness  is  not  of 
God,  neither  he  that  lov- 
eth  not  his  brother.  For  11 
this  is  the  message  which 
ye  heard  from  the  begin- 
ning, that  we  should  love 
one  another:  not  as  Cain  12 
was  of  the  evil  one,  and 
slew  his  brother.  And 
wherefore  slew  he  him? 
Because  his  works  were 
evil,  and  his  brother's 
righteous. 

Marvel  not,  brethren,  if  13 
the    world    hateth     you. 
We  know  that  we  have  14 
passed  out  of  death  into 

3  Or,  hath  known 


5.  He  was  manifested ;  Christ 
was  manifested,  that  is,  appeared 
upon  this  earth. 

6.  Whosoever  sinneth  ;  that  ig, 
willingly  and  habitually. 

14.  He  that  loveth  not.  The 
Old  Version  added  here,  his 
brother.  The  best  manuscript 
authority  is  against  the  addition. 
The  real  meaning  of  the  apostle 
is,  he  that  does   not  possess  the 


—4.  3. 


I.  JOHN. 


837 


life,  because  we  love  the 
brethren.  He  that  loveth 
not    abideth     in    death. 

15  Whosoever  hateth  his 
brother  is  a  murderer: 
and  ye  know  that  no 
murderer  hath  eternal  life 

16  abiding  in  him.  Hereby 
know  we  love,  because  he 
laid  down  his  life  for  us : 
and  we  ought  to  lay  down 
our  lives  for  the  brethren. 

17  But  whoso  hath  the 
world's  goods,  and  be- 
holdeth  his  brother  in 
need,  and  shutteth  up  his 
compassion  from  him, 
how  doth  the  love  of  God 

18 abide  in  him?  My  little 
children,  let  us  not  love 
in  word,  neither  with  the 
tongue  ;  but  in  deed  and 

19  truth.  Hereby  shall  we 
know  that  we  are  of  the 
truth,  and  shall  'assure 
our     heart    before     him, 

20  whereinsoever  our  heart 
condemn  us  ;  because  God 
is  greater  than  our  heart, 
and  knoweth   all  things. 

1  Gr.  persuade. 


spirit  of  love  has  no  spiritual 
life,  no  matter  what  professions 
he  may  make,  or  seeming  ex- 
periences of  piety  he  may  pos- 
sess. 

15.  Is  a  murderer ;  in  the 
spirit  and  temper  of  his  mind. 

16.  To  lay  down  our  lives ;  to 
be  willing  to  lay  them  down. 

18.  Not — in  tooj'd,  neither  with 
the  tongue;  not  with  empty  pro- 
fessions. 

19.  Hereby ;  that  is,  by  the 
habitual    temper    and    spirit   of 


Beloved,  if  our  heart  con- 21 
demn  us  not,  we  have 
boldness  toward  God ; 
and  whatsoever  we  ask,  22 
we  receive  of  him,  be- 
cause we  keep  his  com- 
mandments, and  do  the 
things  that  are  pleasing 
in  his  sight.  And  this  is  23 
his  commandment,  that 
we  should  a  believe  in  the 
name  of  his  Son  Jesus 
Christ,  and  love  one  an- 
other, even  as  he  gave  us 
commandment.  And  he  24 
that  keepeth  his  com- 
mandments abideth  i  n 
him,  and  he  in  him.  And 
hereby  we  know  that  he 
abideth  in  us,  by  the 
Spirit  which  he  gave  us. 

Beloved,  believe  n  o  t  4 
every  spirit,  but  prove  the 
spirits,  whether  they  are 
of  God:  because  many 
false  prophets  are  gone 
out  into  the  world. 
Hereby  know  ye  the  Spir-  2 
it  of  God :  every  spirit 
which      confesseth     that 

2  Gr.  believe  the  name. 


our  minds. 
20.    Our  heart 


our  conscience. 


CHAPTER   IV. 

1.  Every  spirit;  every  pre- 
tended spiritual  influence  by 
which  men  may  claim  to  be  in- 
fluenced.— Prove  the  spirits;  ex- 
amine them  by  the  tests  given 
above,  that  is,  by  their  obedience 
and  brotherly  love,  and  also  by 
those  mentioned  below. 

2.  Is  of  God;  is  true;  teaches 
the  truth. 


838 


I.  JOHN. 


4.  3.— 


Jesus  Christ  is  come  in 

3  the  flesh  is  of  God :  and 
every  spirit  which  l  con- 
fessetli  not  Jesus  is  not 
of  God  :  and  this  is  the 
spirit  of  the  antichrist, 
whereof  ye  have  heard 
that  it  cometh  ;  and  now 

'it  is  in  the  world  already. 

4  Ye  are  of  God,  my  little 
children,  and  have  over- 

.  come  them:  because  great- 
er is  he  that  is  in  you 
than    he   that   is    in    the 

5  world.  They  are  of  the 
world :  therefore  speak 
they  as  of  the  world,  and 
thft  world  heareth  them. 

G  We  are  of  God':  he  that 
knoweth  God  heareth  us  ; 
he  who  is  not  of  God 
heareth  us  not.  By  this 
we  know  the  spirit  of 
truth,  and  the  spirit  of 
error. 

7  Beloved,  let  us  love  one 
another:  for  love  is  of 
God;  and  everyone  that 
loveth  is  begotten  of  God, 

8 and  knoweth  God.  He 
that  loveth  not  knoweth 
not  God  ;  for  God  is  love.' 

9 Herein  was  the  love  of 
God  manifested  *in  us, 
that  God  hath  sent  his 
only  begotten  Son  into  the 

1  Some  ancient  authorities  read  annul- 
Uth  Jesus. 


world,  that  we  might  live 
through  him.     Herein  isio 
love,    not   that   we   loved 
God.  but  that  he  loved  us, 
and  sent  his  Son  to  be  the 
propitiation  for  our  sins. 
Beloved,  if  God  so  loved  11 
us,  we  also  ought  to  love 
one    another.       No    man  12 
hath  beheld  God  at  any 
time  :  if  we  love  one  an- 
other, God  abideth  in  us, 
and  his  love  is  perfected 
in  us:    hereby   know   we  13 
that  we  abide  in  him,  and 
he  in  us,  because  lie  hath 
given   us    of    his    Spirit. 
And  we  have  beheld  and  14 
bear  witness  that  the  Fa- 
ther hath  sent  the  Son  to 
be    the    Saviour    of     the 
world.     Whosoever  shall  15 
confess  that  Jesus  is  the 
Son  of  God,  God  abideth 
in   him,  and  he  in  God. 
And  we  know  and  have  16 
believed    the  love  which 
God  hath  ain  us.     God  is 
love  ;  and  he  that  abideth 
in   love   abideth   in  God, 
and  God  abideth  in  him. 
Herein  is  love  made  per- 17 
feet  with  us,  that  we  may 
have  boldness  in  the  clay 
of  judgement ;  because  as 
he  is,  even  so  are  we  in 

2  Or,  in  our  case 


4.   Have  overcome   them;   have  not,  as  in  the  Old   Version,   our 

Successfully  resisted  them,  —that  love    is    made    perfect,    hut,    by 

is,  the  falsi;  spirits.  God's  dwelling  in  us,  his  love  is 

7.  Isbe/otten  of  God;  is  for mcil  perfected    in  us,  and   so   we  are 
anew  by  the   power  of  God,  an 
become  his  chi hi. 

17.  Herein  is  love  made  perfect;  God's  redeeming  love  toward  us 


i  \(>,  hold   in  the  day  of   judg- 
ment,   having    perfect    trust    in 


-5.  6. 


I.  JOHN. 


839 


18  this  world.  There  is  no 
fear  in  love:  but  perfect 
love  casteth  out  fear,  be- 
cause fear  hath  punish- 
ment ;  and  he  that  feareth 
is   not   made    perfect    in 

19  love.     We   love,   because 

20  he  first  loved  us.  If  a 
man  say,  I  love  God,  and 
hateth  his  brother,  he  is 
a  liar  :  for  he  that  loveth 
not  his  brother  whom  he 
hath  seen,  ' cannot  love 
Gfod  whom  he   hath   not 

21  seen.  And  this  command- 
ment have  we  from  him, 
that  he  who  loveth  God 
love  his  brother  also. 

5  Whosoever  believeth 
that  Jesus  is  the  Christ 
is  begotten  of  God:  and 
whosoever  loveth  him  that 
begat. loveth  him  also  that 


1  Many  ancient  authorities  read  how 
can  he  love  6fod  whom  he  hdtli  not  seen? 


18.  Perfect  love  ;  love  when  it 
has  perfectly  accomplished  all 
that  God  desires  to  do  by  means 
of  it. 

19.  We  love;  not,  as  in  the  Old 
Version,  we  love  him,  which  is 
true,  but  only  a  part  of  the  truth. 
All  human  love  is  declared  to  be 
born  of  God  and  produced  by 
the  fact  that  God  first  loved  us 
and  so  bestowed  upon  us  the 
power  of  love. 

20.  Hateth ;  does  not  love. 

CHAPTER  V. 

1.  The  Ghrut;  the  promised 
Messiah.  Compare  Matt.  1 :  16, 
and  note.  The  meaning  is,  Who- 
soever truly  and  from  his  heart 
receives  Jesus  as  his  Redeemer, 
and  obeys  him  as  such,  is  born 
of  God ;  that  is,  this  new  spirit 


is  begotten  of  him.  Here-  2 
by  we  know  that  we  love 
the  children  of  God,  when 
we  love  God,  and  do  his 
commandments.    For  this  3 
is  the  love  of  God,   that 
we   keep   his    command- 
ments: and  his  command- 
ments are  not  grievous. 
For  whatsoever  is  begot- 4 
ten   of    God   overcometh. 
the   world :    and   this   is 
the     victory    that     hath 
overcome  the  world,  even 
our   faith.     And    who  is  5 
he   that   overcometh   the 
world,    but   he   that    be- 
lieveth that  Jesus  is   the 
Son  of  God?     This  is  he 6 
that  came  by  water  and 
blood,  even  Jesus  Christ ; 
not  Vith  the  water  only, 
but  Vith  the  water  and 

2  Gr.  in. 


of  mind  is  formed  in  him  by 
divine  power. — Him  that  begat; 
the  Father. — Him  also  that  is  be- 
gotten ;  every  child  of  God,  in- 
cluding, of  course,  first  of  all, 
Christ,  who  is  the  only  well  be- 
loved Son  of  God. 

3.  Grievous;  oppressive  and 
impracticable. 

4.  Overcometh  the  world.  By 
being  born  of  God,  he  is  en- 
dued with  a  spirit  which  enables 
him  to  rise  above  the  world,  and 
resist  its  allurements  to  sin. 

6.  Not  with  the  water  only,  &c. 
Water  is  the  symbol  of  purifica- 
tion,— blood,  that  of  an  atone- 
ment. The  meaning  thereof,  is, 
that  this  is  he  who  came  not 
only  to  in\bue  the  heart  with 
future  purity  and  holiness,  but 
to  atone  for  its  sin§. 


840 


I.   JOHN. 


5.  6 


7 'with  the  blood.  And  it 
is  the  Spirit  that  beareth 
witness,    because   the 

8  Spirit  is  the  truth.  For 
there  are  three  who  bear 
witness,  the  Spirit,  and 
the  water,  and  the  blood  : 
and    the   three    agree  in 

9  one.  If  we  receive  the 
witness  of  men,  the  wit- 
ness of  God  is  greater : 
for  the  witness  of  God  is 
this,  that  he  hath  borne 
witness    concerning     his 

10  Son.  He  that  believeth 
on  the  Son  of  God  hath 
the  witness  in  him :  he 
that  believeth  not  God 
hath  made  him  a  liar : 
because  he  hath  not  be- 
lieved in  the  witness  that 
God  hath  borne  concern- 
ing   his   Son.      And  the 

1  Gr.  in. 


8.  For  there  are  three  who  hear 
witness.  [In  the  Old  Version 
there  was  added  here  the  follow- 
ing passage:  "For  there  are 
three  that  bear  record  in  Heaven, 
the  Father,  the  Word,  and  the 
Holy  Ghost,  and  these  three  are 
one."  There  is  no  question 
among  Biblical  scholars  that 
these  words  are  no  part  of  the 
original  New  Testament  as  writ- 
ten by  John.  In  the  original 
notes  of  my  father  and  uncle,  it 
was  frankly  stated  that  it  was 
very  doubtful  whether  this  was 
genuine,  and  that  "the  prepon- 
derating statement  among  Bib- 
lical scholars  is  against  its 
genuineness.1'  None  of  the 
most  ancient  manuscripts  or  ver- 
sions contain  the  passage,  nor  is 
it  quoted  by  any  of  the  fathers 
when  arguing  on  the  subject  of 
the  Trinity.     The   passage    was 


witness  is  this,  that  God 
gave  unto  us  eternal  life, 
and  this  life  is  in  his  Son. 
He  that  hath  the  Son  hath  12 
the  life ;  he  that  hath 
not  the  Son  of  God  hath 
not  the  life. 

These  things  have  1 13 
written  unto  you,  that  ye 
may  know  that  ye  have 
eternal  life,  even  unto  you 
that  believe  on  the  name 
of  the  Son  of  God.  And  14 
this  is  the  boldness  which 
we  have  toward  him,  that, 
if  we  ask  any  thing  ac- 
cording to  his  will,  he 
heareth  us :  and  if  we  15 
know  that  he  heareth  us 
whatsoever  we  ask,  we 
know  that  we  have  the 
petitions  which  we  have 
asked  of    him.      If  anvl6 


probably  added  no  earlier  than 
the  thirteenth  or  fourteenth  cen- 
tury, by  some  copyists,  for  the 
purpose  of  producing  an  effect 
in  the  controversies  raging  in 
the  church  respecting  the  Trin- 
ity.— L.  A.]  — Agree  in  one; 
agree  in  bearing  witness  to  one 
— that  is,  to  Christ. 

9.  That  he  hath  borne  witness. 
Both  by  the  audible  voice  at  the 
time  of  Christ's  baptism  (Matt. 
3:  17,)  and  by  the  miracles 
which  he  wrought. 

10.  In  him  ;  in  his  heart, — in 
the  moral  and  spiritual  change 
which  has  been  effected  in  him. 

13.  A  decided  gain  in  simplic- 
ity is  made  by  the  New  Version 
in  this  verse,  the  change  being 
due  to  a  difference  of  reading, 
sustained  by  unquestionable 
manuscript  authority. 

16.    There  it  a  sin  unto  death  ; 


^-5.  20. 


I.  JOHN. 


841 


man  see  his  brother  sin- 
ning a  sin  not  nnto  death, 
'he  shall  ask,  and  God 
will  give  him  life  for  them 
that  sin  not  unto  death. 
There  is  aa  sin  unto  death: 
not  concerning  this  do  I 
say  that  he  should  make 

17 request.  All  unrighteous- 
ness is  sin  :  and  there  is 
3a  sin  not  unto  death. 

18  We  know  that  whoso- 
ever is  begotten  of  God 
sinneth  not ;  but  he  that 
was  begotten  of  God 
keepeth   3him,    and    the 

1  Or,  he  shall  ash  and  shall  give  him 
life,  even  to  them  &c. 


that  is,  there  is  an  extreme  of 
inveterate  and  outrageous  hos- 
tility to  God,  which  transcends 
all  bounds  and  leaves  no  hope 
of  reformation  and  pardon.  This 
most  solemn  declaration  of  the 
apostle  corresponds   with  what 


evil    one    toucheth   him 
not.     We  know  that  we  19 
are  of  God,  and  the  whole 
world  lieth  in    the    evil 
one.     And  we  know  that  20 
the  Son  of  God  is  come, 
and    hath    given    us    an 
understanding,    that    we 
know  him   that  is  true, 
and  we  are  in  him  that  is 
true,  even  in  his  Son  Jesus 
Christ.     This  is  the  true 
God,     and    eternal    life. 
My  little  children,  guard 21 
yourselves  from  idols. 


2  Or,  sin 

3  Or,  himself 


the  Saviour  expressly  taught, 
and  what  his  terrible  denuncia- 
tions against  hardened  and  de- 
termined offenders  often  im- 
plied. (Compare  Matt.  12:  31, 
82.  Mark  3:  28-30.  Matt.  23: 
29-36,  and  note.) 


THE  SECOND   EPISTLE  OP 


JOHN. 


Of  the  person  to  whom  this  Epistle  is  addressed,  and  the  occa- 
sion on  wbicb  it  was  written,  nothing  is  known.  Many  con- 
jectures have  been  offered  in  respect  to  the  elect  lady,  to  whom 
it  is  inscribed,  some  having  supposed  that  a  church  might  have 
been  metaphorically  intended  by  that  expression.  The  more 
general  opinion  is,  that  the  letter  was  addressed  to  a  Chris- 
tian female  of  distinction,  being  intended,  perhaps,  to  reach, 
through  her,  some  circle  of  readers  not  otherwise  easily  acces- 
sible. The  sentiments,  and  even  the  diction,  are  very  strikingly 
similar  to  those  of  the  First  Epistle  which  bears  this  author's 
name. 


1  The  elder  unto  the 
elect  lady  and  her  chil- 
dren, whom  I  love  in 
truth  ;  and  not  I  only, 
but   also    all    they    that 

2  know  the  truth  ;  for  the 
truth's  sake  which 
abideth  in  us,  and  it 
shall  be  with  us  for  ever  : 

3  Grace,  mercy,  peace  shall 
be  with  us,  from  God  the 
Father,  and  from  Jesus 
Christ,  the  Son  of  the 
Father,  in  truth  and 
love. 

4  I  rejoice  greatly  that  T 
have  found  certain  of 
thy  children  walking  in 
truth,  even  as  we  re- 
ceived    commandment 

5  from    the    Father.     And 

1  Or,  destroy 

8.    That  ye  lose  not;  not  as  in 
the  Old  Version,  tkrt  we  love  not, 

[848j 


now  I  beseech  thee,  lady, 
not  as  though  I  wrote  to 
thee  a  new  command- 
ment, but  that  which 
we  had  from  the  begin- 
ning, that  we  love  one 
another.  And  this  is  6 
love,  that  we  should  walk 
after  his  commandments. 
This  is  the  command- 
ment, even  as  ye  heard 
from  the  beginning,  that 
ye  should  walk  in  it. 
For  many  deceivers  are  7 
gone  forth  into  the  world, 
even  they  that  confess 
not  that  Jesus  Chiisr 
cometh  in  the  flesh.  This 
is  the  deceiver  and  the 
antichrist.  Look  tofi 
yourselves,  that  ye  'lose 


The  apostle  admonishes  the  per- 
§on    to    -whom    he  writes  t«    fata 


~1.  13. 


II.  JOHN. 


843 


not  the  things  which  '  we 
have  wrought,  but  that 
ye  receive  a  full  reward. 

9  Whosoever  "goeth  on- 
ward and  abide th  not  in 
the  teaching  of  Christ, 
hath  not  God :  he  that 
abide  th  in  the  teaching, 
the  same  hath  both  the 

10  Father  and  the  Son.  If 
any  one  cometh  unto 
you,  and  bringeth  not 
this  teaching,  receive 
him  not  into  your  house, 

1  Many  ancient  authorities  read  ye. 


careful  not  to  lose  that  -which 
has  been  wrought  in  her  by 
John's  teaching. 

9.  In  the  teaching  of  Christ ; 
in  the  belief  and  obedience  of 
Christ. 

10.  This  command  has  been 
often   made  a  subject   of   criti- 


and  give  him  no  greet- 
ing :  for  he  that  givethn 
him  greeting    partaketh 
in  his  evil  works. 

Having  many  things  tots 
write  unto  you,  I  would 
not  write  them  with  paper 
and  ink  :  but  I  hope  to 
come  unto  you,  and  to 
speak  face  to  face,  that 
your  joy  may  be  fulfilled. 
The  children  of  thine  la 
elect  sister  salute  thee. 

2  Or,  taketh  the  lead 


cism;  but  the  Jewish  greeting 
was  the  expression  of  a  wish  for 
God's  blessing  on  the  individual 
in  his  work,  and  no  such  greet- 
ing could  be  honestly  given  by 
a  Christian  to  one  who  was 
working  against  the  Gospel  of 
Christ. 


THE    THIRD  EPISTLE  OF 


JOHN 


It  will  appear,  on  a  perusal  of  this  Epistle,  that  it  relates  to  some 
particular  occurrences,  the  nature  of  -which  can  only  be  inferred 
from  the  allusions  which  the  Epistle  itself  contains.  It  is  ad- 
dressed to  a  disciple  named  Gaius,  and  is  in  behalf  of  certain 
brethren  and  strangers,  whom  the  writer  wished  to  commend 
to  his  hospitality  and  aid.  Demetrius  (v.  12)  seems  to  be 
mentioned  as  one  of  these  brethren  or  strangers;  and  a  certain 
ambitious  and  aspiring  member  of  the  church,  Diotrephes, 
(v.  9,)  is  censured  for  being  unwilling  that  the  church,  with 
which  he  was  connected,  should  receive  and  aid  the  persons  re- 
ferred to.  Some  of  these  names  occur  in  the  Acts,  and  in  tho 
other  Epistles;  but  the  persons  here  intended  cannot  be  posi- 
tively identified  with  any  of  the  individuals  mentioned  in  the 
other  sacred  writings;  and  there  seems  to  be  no  allusion  else- 
where to  the  circumstances  which  furnished  the  occasion  for 
this  Epistle. 


1  The  elder  unto  Gaius 
the  beloved,  whom  I  love 
in  truth. 

2  Beloved,  I  pray  that  in 
all  things  thou  mayest 
prosper  and  be  in  health, 
even  as  thy  soul  prosper- 

3eth.  For  I  'rejoiced 
greatly,    when    brethren 

1  Or,    rejoice   greatly,   when  brethren 
come  and  bear  witness 


1.  Gaius.  Several  persons  of 
the  name  of  Gaius  are  mentioned 
— one    of    Macedonia,    (Acts  19: 


came  and  bare  witness 
unto  thy  truth,  even  as 
thou  walkest  in  truth. 
Greater  3  joy  have  I  none  4 
than  '  this,  to  hear  of 
my  children  walking  in 
the  truth. 

Beloved,  thou  doeot  as 
faithful  work    in    what- 


*  Some  ancient  authorities  read  grace. 
3  Or,  these  things,  that  I  may  hear 


with  the  one  whom  Paul   men- 
tions   as    his   host   at    Corinth. 
(Rom.  16:  23.)     There  is  no  eyi- 
29,)  one    of    Derbe,    (20:4,)  and  I  dence  in  respect  to  the  identity 
one  of    Corinth,    (1  Cor.  1 :  14,)  I  of  either  of  these  with  the  one  to 
which  last  is  the  same,  probably,  j  whom  this  Epistle  is  addressed. 
[844] 


1.  u. 


III.  JOHN. 


845 


soever  tlioti  doest  toward 
them  that  are  brethren 
and      strangers     withal ; 

6  who  bare  witness  to  thy 
love  before  the  church  : 
whom  thou  wilt  do  well 
to  set  forward  on  their 
journey  worthily  of  God  : 

7  because  that  for  the  sake 
of  the  Name  they  went 
forth,   taking  nothing  of 

8  the  Gentiles.  We  there- 
fore ought  to  welcome 
such,  that  we  may  be 
fellow- workers  with  the 
truth. 

9  I  wrote  somewhat  unto 
the  church :  but  Dio- 
trephes,  who  loveth  to 
have  the  preeminence 
among     them,    receiveth 

10 us  not.  Therefore,  if  I 
come,  I  will  bring  to 
remembrance  his  works 
which  he  doeth,  prating 
against  us  with  wicked 
words  :    and  not  content 


6.  Before  the  church ;  that  is, 
as  it  would  seem,  before  the 
church  over  which  John  pre- 
sided, which  is  generally  sup- 
posed to  have  been  the  church 
at  Ephesus. 

7.  Taking  nothing  of  the  Gen- 
tiles. This  expression  indicates 
that  the  persons  referred  to  were 
preachers  of  the  gospel,  who 
went  forth  to  the  Gentiles,  but 
who  wished  to  depend  for  sup- 
port upon  their  Christian  breth- 
ren. 

9.  Unto  the  church;  to  the 
church  where  Gaius  resided. — 


therewith,  neither  doth 
he  himself  receive  the 
brethren,  and  them  that 
would  he  forbiddeth,  and 
caste th  them  out  of  the 
church.  Beloved,  imitate  11 
not  that  which  is  evil, 
but  that  wThich  is  good. 
He  that  doeth  good  is  of 
God :  he  that  doeth  evil 
hath  not  seen  God.  De- 13 
metritis  hath  the  witness 
of  all  men,  and  of  the 
truth  itself :  yea,  we  also 
bear  witness;  and  thou 
knowest  that  our  witness 
is  true. 

I  had  many  things  to  13 
write  unto  thee,  but  I  am 
unwilling  to  write  tliem 
to  thee  with  ink  and  pen  : 
but  I  hope  shortly  to  see  14 
thee,  and  we  shall  speak 
face  to  face.  Peace  be 
unto  thee.  The  friends 
salute  thee.  Salute  the 
friends  by  name. 


Receiveth  us  not ;  did  not  regard 
the  instructions  which  John  had 
given,  perhaps  intercepted  and 
suppressed  the  letter. 

10.  Casteth  them  out  of  the 
church  ;  excludes  them  from  the 
friendly  aid  and  hospitality  of 
the  church. 

12.  Demetrius;  named,  appa- 
rently, as  one  of  the  brethren 
above  referred  to. —  Thou  know- 
est;  it  was  a  very  palpable  error 
in  the  Old  Version  which  ren- 
dered this  phrase,  ye  know,  for 
the  apostle  is  writing  to  a  single 
correspondent,  Gaius. 


34 


THE    EPISTLE    OF 


J  TIDE. 


The  author  of  this  Epistle  is  generally  supposed  to  be  the  apostle 
called  "Judas,  the  brother  of  James,"  in  Luke  6:16,  and 
"  Lebbeus,  whose  surname  was  Thaddeus,"  in  Matt.  10:  3.  The 
design  of  the  Epistle  is,  like  that  of  the  Second  Epistle  of 
Peter,  to  expose  and  condemn  certain  false  and  corrupt  re- 
ligious teachers,  who  had,  even  in  those  early  times,  found 
their  way  into  the  church,  and  whose  influence  threatened  to  be 
of  the  most  dangerous  character.  A  very  striking  characteristic 
of  the  Epistle  is  its  similarity,  not  only  in  sentiment,  but  in 
imagery  and  diction,  to  the  Epistle  of  Peter,  above  referred  to 
— a  similarity  so  close,  as  necessarily  seems  to  imply  some  sort 
of  connection  or  community  of  origin  between  the  Epistles. 


1  Judas,  a  2  servant  of 
Jesus  Christ,  and  brother 
of  James,  2  to  them  that 
are  called,  beloved  in  God 
the  Father,  and  kept  for 

2  Jesus  Christ :  Mercy  un- 
to you  and  peace  and 
love  be  multiplied. 

3  Beloved,  while  I  was 
giving  all  diligence  to 
write  unto  you  of  our 
common  salvation,  I  was 

1  Gr.  bondservant. 

2  Or,  to  than  that  are  beloved  in  God 


?).  Once  for  all ;  meaning  that 
the  revelation  thus  made  is  per- 
manent,— not  to  be  changed  for 
any  new  system  yet  to  come. 

4.  Of  old  set  forth  unto  this 
condemnation.  Nothing  in  the 
Scriptures  of  the  New  Testa- 
ment  is  more  remarkable  than 


constrained  to  write  unto 
you  exhorting  you  to  con- 
tend earnestly  for  the 
faith  which  was  once  for 
all  delivered  unto  the 
saints.  For  there  are  4 
certain  men  crept  in 
privily,  even  they  who 
were  of  old  set  forth  un- 
to this  condemnation,  un- 
godly men,  turning  the 
grace   of    our    God   into 

the  Father,  and  kept  for  Jesus  Christ, 
being  coiled 

the  readiness  with  which  the 
minfls  of  the  inspired  founders 
of  Christianity,  when  speaking 
of  the  most  extreme  and  aggra- 
vated of  human  sins,  or  of  the 
deepest  injuries  inflicted  upon 
the  cause  of  Christ,  by  human 
instrumentality,  at  once  recur  to 


[84o] 


-1.  9. 


JUDE. 


847 


lasciviousness,  and  deny- 
ing '  our  only  Master  and 
Lord,  Jesus  Christ. 

5  Now  I  desire  to  put 
you  in  remembrance, 
though  ye  know  all 
things  once  for  all,  how 
that  "the  Lord,  having 
saved  a  people  out  of  the 
land  of  Egypt,  "afterward 
destroyed   them  that  be- 

6lieved  not.  And  angels 
which,  kept  not  their  own 
principality,  but  left 
their  proper  habitation, 
he  hath  kept  in  everlast- 
ing bonds  under  dark- 
ness unto  the  judgement 

7  of  the  great  day.  Even 
as  Sodom  and  Gomorrah, 

1  Or,  the  only  Master,  and  our  Lord 
Jesus  Christ 

2  Many  very  ancient  authorities  read 
Jesus. 


the  thought  of  the  all-control- 
ling superintendence  of  God, 
which  they  represent  as  includ- 
ing and  covering  all  human 
events  and  transactions  whatso- 
ever. Jesus,  speaking  of  his  be- 
trayal by  Judas,  (Mark  14:  21,) 
the  disciples  describing  the 
crucifixion  of  the  Saviour,  (Acts 
4:  28,)  and  now  Jude,  called  to 
testify  against  the  most  alarm- 
ing indications  of  an  internal 
corruption  in  the  church,  are 
very  striking  instances.  While 
they  fully  appreciated  the  enor- 
mity of  these  sins,  they  never 
admitted  the  idea  that  any  hu- 
man guilt  could  be  an  unlooked- 
for  contingency,  interfering  with 
and  thwarting  unexpectedly  the 
divine  designs, — or  that  any  sin- 
ner, in  his  greatest  excesses  of 
crime,  could  really  have  broken 
away  from  the  control  of  that 
hand  by  which   they   regarded 


and  the  cities  about  them, 
having  in  like  manner 
with  these  given  them- 
selves over  to  fornica- 
tion, and  gone  after 
strange  flesh,  are  set 
forth  4  as  an  example, 
suffering  the  punishment 
of  eternal  fire.  Yet  in  8 
like  manner  these  also 
in  their  dream ings  defile 
the  flesh,  and  set  at 
nought  dominion,  and 
rail  at  5  dignities.  But  9 
Michael  the  archangel, 
when  contending  with 
the  devil  he  disputed 
about  the  body  of  Moses, 
durst  not  bring  against 
him  a  railing  judgement, 

3  Gr.  the  second  time. 

4  Or,  as  an  example  of  eternal  fire,  suf- 
fering punishment 

5  Gr.  glories. 


the  whole  moral  world  as  in- 
variably and  everywhere  go- 
verned. 

6.  Compare  2  Pet.  2 :  4. 

7.  And  the  cities  about  them  ; 
Admah  and  Zeboim  are  named 
in  Dent.  29:  23.  —  Gone  after 
strange  flesh  ;  abandoning  them- 
selves to  unnatural  and  enor- 
mous sins. 

8.  These  also,  &c.  ;  the  corrupt 
teachers  who  are  referred  to 
v.  4. 

9.  As  there  are  no  accounts 
in  the  books  of  the  Old  Testa- 
ment to  which  the  allusions  in 
this  verse  can  be  supposed  to  re- 
late, it  is  thought  by  many  that 
the  writer  refers  in  them  to  tra- 
ditional accounts  which  came 
down  to  his  times;  or  else  to 
writings  which  then  existed, 
but  have  since  been  lost.  In 
respect  to  the  body  of  Moses, 
seeDeut.  34:  6. 


848 


JUDE. 


but  said,  The  Lord  re- 
lobuke  thee.  But  these 
rail  at  whatsoever  things 
they  know  not :  and 
what  they  understand 
•naturally,  like  the  crea- 
tures without  reason,  in 
these  things  are  they  *de- 

11  stroyed.  Woe  unto  them  ! 
for  they  went  in  the  way 
of  Cain,  and  aran  riotous- 
ly in  the  error  of  Balaam 
for  hire,  and  perished  in 
the  gainsaying  of  Koran. 

12  These  are  they  who  are 
"hidden  rocks  in  your 
love-feasts  when  they 
feast  with  you,  shepherds 
that  without  fear  feed 
themselves  ;  clouds  with- 
out water,  carried  along 
by  winds  ;  autumn  trees 
without  fruit,  twice  dead, 
plucked  up  by  the  roots  ; 

13  wild  waves  of  the  sea, 
foaming  out  their  own 
4  shame  ;  wandering  stars, 
for  whom  the  blackness 
of    darkness    hath    been 

14  reserved  for  ever.     And 

1  Or,  corrupted 

2  Or,  cast  themselves  away  through 

3  Or,  spots 


10.  Like  the  creatures  without 
reason;  the  term  in  the  Old 
Version  brute  beasts,  possesses  a 
harsh  and  bitter  sound  not  cha- 
racteristic of  the  original.  The 
meaning  here,  as  in  Second  Peter, 
2:  13,  is  that  those  who  rail  at 
spiritual  tilings  simply  show 
themselves  to  be  lacking  in  that 
spiritual  faculty  which  is  the 
distinguishing  characteristic  of 
man,  made  in  God's  image. 


to  these  also  Enoch,  the 
seventh  from  Adam,  pro- 
phesied, saying,  Behold, 
the  Lord  came  with  6ten 
thousands  of  his  holy 
ones,  to  execute  judge- 15 
ment  upon  all,  and  to 
convict  all  the  ungodly 
of  all  their  works  of  un- 
godliness which  they 
have  ungodly  wrought, 
and  of  all  the  hard  things 
which  ungodly  sinners 
have  spoken  against  him. 
These  are  murmurers,  l« 
complainers,  w  a  1  k*i  n  g 
after  their  lusts  (and  their 
mouth  speaketh  great 
swelling  words),  shewing 
respect  of  persons  for  the 
sake  of  advantage. 

But  ye,  beloved,  re- 17 
member  ye  the  words 
which  have  been  spoken 
before  by  the  apostles  of 
our  Lord  Jesus  Christ ; 
how  that  they  said  to  18 
you,  In  the  last  time  there 
shall  be  mockers,  walk- 
ing after  fl  their  own  un- 

4  Gr.  shames. 

5  Gr.  his  holy  myriad*. 

6  Gr.  their  own  lusts  of  ungodlinesses. 


11-13.  This  eloquent  and  pic- 
torial passage  is  in  several  par- 
ticulars more  graphically  ren- 
dered in  the  New  Version  than 
in  the  Old. 

14.  Enoch.  There  is  no  proph- 
ecy of  Enoch  extant  in  the  Old 
Testament, —  nor  is  any  thing 
certain  known  of  the  writing 
here  referred  to.  There  is  a 
book  purporting  to  be  the  Book 
of  Enoch,  but  it  is  generally 
considered  spurious- 


— 1.  25. 


JTJDE. 


849 


19  godly  lusts.  These  are 
they  who  make  separa- 
tions,   J  sensual,     having 

20  not  the  Spirit.  But  ye, 
beloved,  building  u  p 
yourselves  on  your  most 
holy  faith,  praying  in  the 

21  Holy  Spirit,  keep  your- 
selves in  the  love  of  God, 
looking  for  the  mercy  of 
our    Lord    Jesus    Christ 

22  unto  eternal  life.  2And 
on     some     have    mercy, 

23 3 who  are  in  doubt;  and 
some  save,  snatching 
them  out  of  the  fire  ;  and 

1  Or,  natural    Or,  animal 

2  The  Greek  text  in  this  passage  (And 
. .  .Jire)  is  somewhat  uncertain. 


22.  Have   mercy;    treat   them 
gently  and  tenderly.   * 

23.  With  fear;  with   the   ut- 


on  some  have  mercy  with 
fear ;  hating  even  the 
garment  spotted  by  the 
flesh. 

Now  unto  him  that  is  24 
able  to  guard  you  from 
stumbling,  and  to  set  you 
before  the  presence  of 
his  glory  without  blemish 
in  exceeding  joy,  to  the  25 
only  God  our  Saviour, 
through  Jesus  Christ  our 
Lord,  be  glory,  majesty, 
dominion  and  power,  be- 
fore all  time,  and  now, 
and  4f  or  evermore.  Amen. 

3  Or,  while  they  dispute  with  you 

4  Gr.  unto  all  the  ages 


most  urgency.  —  The  garment 
spotted  by  the  flesh;  the  least 
touch  or  contamination  of  evil. 


THE    REVELATION    OF 

ST.   JOHN   THE   DIVINE. 


As  is  the  case  with  almost  every  point  connected  with  the  origin 
and  history  of  the  sacred  writings,  the  authorship  of  the  Apoc- 
alypse, and  the  time  and  place  at  which  it  was  written,  have 
been  the  subjects  of  repeated  and  protracted  discussions.  It 
has,  however,  been  the  generally-received  opinion,  from  very 
early  times,  that  this  book  was  written  by  the  evangelist  John, 
upon  the  Island  of  Patmos,  whither  he  had  been  sent  in  exile, 
in  the  latter  part  of  his  life,  afrer  he  had  attained  to  a  great 
age.  With  this  supposition,  various  allusions  contained  in  the 
book  itself,  particularly  1:1,  4,  9,  correspond. 

The  book  narrates  a  series  of  visions  which  have  been  almost  uni- 
versally supposed  to  prefigure  events  which  were  to  take  place 
in  the  then  future  history  of  the  church,  and  of  the  world. 
There  is,  perhaps,  no  book  in  the  New  Testament  which  is 
more  clear  and  intelligible,  and  on  which  commentators  are 
better  agreed,  in  respect  to  its  direct  and  immediate  meaning; 
but  the  attempts  which  have  been  made  to  determine  the  his- 
torical events,  which  are  to  be  considered  as  represented  by  its 
various  symbols,  have  resulted  in  a  vast  variety  of  conflicting 
opinions.  The  commentators  of  each  successive  age  have  com- 
pared the  symbolical  visions  with  that  portion  of  the  series  of 
historical  events  which  had  taken  place  before  their  own  day, 
and  they  have  generally  allowed  the  imagination  to  assist  the 
judgment  in  tracing  the  resemblances.  They  have  also,  prob- 
ably, erred  in  attempting  to  find  too  much  prophetical  meaning 
in  the  book;  by  giving  sometimes  a  prophetic  interpretation  to 
details  in  the  description  of  the  various  symbols,  which  were, 
in  fact,  only  intended,  like  many  of  the  circumstances  in  our 
Saviour's  parables,  as  incidents  to  give  completeness  and  ex- 
pression to  the  narrative  or  description,  and  not  to  convey,  by 
themselves,  any  special  spiritual  or  prophetic  meaning.  The 
consequence  is,  that  a  great  number  of  systems  have  been  ad- 
vanced for  connecting  these  prophecies  with  the  subsequent 
events  of  history.  In  these  labors  a  vast  amount  of  learned  re- 
learch  and  ingenuity  has  been  expended,  and,  as  it  would  seem, 
[850] 


— 1. 1. 


REVELATION. 


851 


much  of  it  expended  in  vain;  for  they  have  produced,  on  the 
whole,  no  very  satisfactory  results;  and,  indeed,  we  may  safely 
suppose  that  when  divine  predictions,  given  for  the  express 
purpose  of  authenticating  revelation,  shall  be  fulfilled,  the  cor- 
respondence of  the  event  with  the  prediction  will  not  be  one 
which  it  will  require  minute  and  labored  ingenuity  to  show. 

Under  these  circumstances,  it  would  seem  to  be  most  judicious, 
in  reading  this  portion  of  the  sacred  volume,  to  content  our- 
selves with  seeking  to  understand  the  immediate  signification 
of  the  language,  and  the  general  nature  of  the  events  prefigured 
by  the  several  symbolical  images,  without  being  too  solicitous 
to  identify  the  historical  events  to  which  they  respectively  refer; 
and,  above  all,  not  to  attempt  predictions  of  our  own,  based 
upon  any  calculation  which  we  may  make  by  the  use  of  elements 
deduced  from  these  symbols.  We  must  be  content  to  leave 
it  with  Jehovah  to  develop  the  events  of  futurity  in  his  own 
way. 

In  the  mean  time,  while  the  prophetic  meaning  of  this  book  re- 
mains involved  in  great  obscurity,  it  has  exerted,  and  will  still 
continue  to  exert,  a  great  spiritual  influence  upon  mankind. 
There  is  a  certain  moral  expression  in  its  symbolical  descriptions, 
difficult,  perhaps,  to  analyze,  but  evident  and  very  decided  in 
its  effects.  The  solemn  grandeur  of  its  imagery  and  diction; 
its  obscure  delineations  of  the  future,  mysterious,  but  sublime; 
its  repeated  assurances  of  almighty  protection  for  those  who  ac- 
cept the  redemption  purchased  by  the  Son  of  God,  and  its 
dread  denunciations  of  judgment  against  those  who  reject  it; 
its  alluring  promises  on  the  one  hand,  and  its  calm  but  awful 
warnings  and  threatenings  on  the  other, — all  conspire  to  give 
this  book  an  influence  on  the  human  soul  second  perhaps  to  that 
of  no  other  portion  of  the  word  of  God.  It  comes  most  appro- 
priately at  the  close  of  the  sacred  volume,  to  seal,  with  its  ob- 
scure and  mysterious,  but  yet  expressive,  sanctions,  the  great 
truths  which  revelation  announces  to  mankind. 


The  Revelation  of  Je- 
sus Christ,  which  God 
1  gave   him  to  shew  unto 

1  Or,  gave  unto  him,  to  shew  unto  his 
servants  the  things  &c. 

CHAPTER  I. 
1.  Hevelation,     The   word    in 


his  "servants,  even  _the 
things  which  must  shortly 
come  to  pass  :  and  he  sent 

2  Gr.  bondservants  •  and  so  throughout 
this  book. 


Greek  is  Apocalypse.    Hence  this 
book  is  often   called  the  Apoca- 


b5; 


REVELATION. 


1.  1— 


and  signified  '  it  by  his 
angel    unto     his     servant 

2 John;  who  bare  witness 
of  the  word  of  God,  and 
of  the  testimony  of  Jesus 
Christ,  emu  of  all  things 

3  that  he  saw.  Blessed  is 
he  that  readeth,  and  they 
that  hear  the  words  of  the 
prophecy,  and  keep  the 
things  which  are  written 
therein  :  for  the  time  is  at 
hand. 

1  Or,  them 


lypse. — And   he    sent;     that    is, 
Christ  sent. 

3.  He  that  readeth,  and  they 
that  hear.  In  ancient  times, 
very  few  "could  read,  and  of 
those  who  could  read,  very  few 
could  have  -direct  access  to  such 
a  book  as  this.  Comparatively 
few  copies  of  such  a  work  could 
be  made,  and  of  course  the 
multitude  must  depend  for  their 
knowledge  of  its  contents  upon 
hearing  it  read  in  public  assem- 
blies.— And  heep;  keep  in  mind. 

4.  John.  The  frequency  with 
which  this  writer  uses  his  name, 
(see  v.  1,  4,  9,)  contrasted  with 
the  circumlocutory  manner  in 
which  the  evangelist  John 
speaks  of  himself  in  the  Gospel 
which  was  unquestionably  writ- 
ten by  him,  (see  John  21 :  20-25,) 
has  been  considered  as  an  argu- 
ment that  the  two  books  were 
written  by  different  authors. 
The  difference,  however,  in  the 
character  of  the  two  works,  is 
amply  sufficient  to  account  for 
this  diversity. — In  Asia;  Asia 
Minor. —  The  seven  Spirits;  spir- 
itual influences.  They  are  rep- 
resented, in  4:  5,  as  lamps  of 
fire,  that  is,  as  radiations  of   di- 


John  to  the  seven  4 
churches  which  are  in 
Asia :  Grace  to  you  and 
peace,  from  him  which  is 
and  which  was  and 
2  which  is  to  come ;  and 
from  the  seven  Spirits 
which  are  before  his 
throne  ;  and  from  Jesus  5 
Christ,  who  is  the  faith- 
ful witness,  the  firstborn 
of  the  dead,  and  the  ruler 
of  the  kings  of  the  earth. 

2  Or,  which  cometh 


vine  and  heavenly  light.  The 
plurality  expressed  by  this  im- 
agery would  seem  to  refer  to  the 
various  modes  and  forms  in 
which  the  enlightening  influ- 
ences of  the  divine  Spirit  diffuse 
themselves  over  the  moral 
world. 

5.  The  first-lorn  of  the  dead. 
Those  persons  who  had  been 
raised  from  the  dead  before  the 
resurrection  of  the  Saviour,  were 
only  restored  to  mortal  life; 
they  were  to'  die  again.  Jesus 
was  the  first  who  rose  to  im- 
mortality. Hence  such  expres- 
sions as  this,  and  others  similar 
to  it,  as  in  1  Cor.  15:  20,  are 
applied  to  him.  —  Unto  him  that 
loveth;  the  reading  of  the  Old 
Version  was.  Unto  him  that  loved 
us  and  washed  us  from  our  sins, 
and  hath  made  ?/.s  lings,  &c. 
That  of  the  New  is  supported  by 
the  best  of  the  ancient  manu- 
scripts. The  careful  student 
will  observe  a  real  difference  in 
the  meaning.  God's  love  is 
always  in  the  present  tense,  and 
he  makes  his  people  into  a  king- 
dom over  which  he  is  the  king. 
The  same  change  is  to  be  noticed 
in  the  song  of  the  redeemed,  in 
ch.  5:  10. 


~1.  12. 


REVELATION. 


853 


Unto  him  that  loveth  us, 
and  l  loosed  us  from  our 

6  sins  a  by  his  blood  ;  and 
he  made  us  to  be  a  king- 
dom, to  be  priests  unto  his 
God  and  Father ;  to  him 
be  the  glory  and  the  do- 
minion s  for  ever  and  ever. 

7  Amen.  Behold,  he  com- 
eth  with  the  clouds  ;  and 
every  eye  shall  see  him, 
and  they  which  pierced 
him  ;  and  all  the  tribes  of 
the  earth  shall  mourn 
over  him.   Even  so,  Amen. 

8  I  am  the  Alpha  and  the 
Omega,  saith  4the  Lord 
God,  5  which  is  and  which 
was  and  "which  is  to  come, 
the  Almighty. 

9  I  John,  your  brother 
and  partaker  with  you  in 


1  Many  authorities,  some  ancient,  read 
iqshed. 
?  Gr.  in. 
3  Gr.  unto  the  ages  of  the  ages.    Many 


6.  To  him  oe  the  glory  and  the 
dominion.  This  ascription  of 
glory  and  dominion  is  plainly 
applied  to  Christ,  the  words  to 
him  being  a  resumption  of  the 
words  unto  him,  in  v.  5. 

7.  With  the  clouds ;  that  is,  in 
majesty  and  power.  The  dark 
«loud,  bringing  thunder,  light- 
ning, and  tempest,  in  its  train, 
is  an  appropriate  symbol  of  ter- 
rible majesty. 

8.  The  Alpha  and  the  Omega. 
These  are  the  names  of  the  first 
and  last,  letters  of  the  Greek 
alphabet,  and  so  are  used  meta- 
phorically in  the  sense  here  in- 
dicated. 

9.  Patmos.  Exile  to  the  small 
islands  of  the  Egean  Sea  was  a 
common  mode  of  punishment  in 
those    times.      Patmos   was  not 


the  tribulation  and  king- 
dom and  patience  whicJi 
are  in  Jesus,  was  in  the 
isle  that  is  called  Patmos, 
for  the  word  of  God  and 
the   testimony   of   Jesus. 
I  was  in  the  Spirit  on  theio 
Lord's    day,  and  I  heard 
behind  me  a  great  voice, 
as  of   a  trumpet   saying,  li 
What  thou  seest,  write  in 
a  book,  and  send  it  to  the 
seven     churches ;       unto 
Ephesus,  and  unto  Smyr- 
na, and  unto  Pergamum, 
and   unto   Thyatira,    and 
unto    Sardis,    and     unto 
Philadelphia,    and    unto 
Laodicea.     And  I  turned  12 
to  see    the    voice    which 
spake   with    me.      And 
having  turned  I  saw  seven 


ancient  authorities  omit  of  the  ages. 

4  Or,  the  Lord,  the  God 

5  Or,  lie  which 

6  Or,  tohich  cometh 


very  far  from  the  coast  of  Asia 
Minor,  nearly  opposite  to  Mile- 
tus. 

10.  On  the  Lord's  day ;  the 
first  day  of  the  week,  being  the 
Christian  Sabbath.  It  is  called 
the  Lord's  day  on  account  of  its 
being  the  day  on  which  our 
Lord  rose  from  the  dead. 

11.  The  words  J  am  Alpha 
and  Omega,  the  first  and  the  last, 
are  found  in  the  Old  Version, 
but  have  very  little  manuscript 
authority  to  support  them.  They 
are  borrowed  probably  from  ver. 
8  and  17.  The  seven  churches 
referred  to  in  this  verse  were  all 
in  Asia  Minor,  but  the  explana- 
tory words  which  are  in  Asia, 
found  in  the  Old  Version,  are 
not  found  in  the  oldest  and  best 
manuscripts. 


8:>4 


REVELATION. 


1.  12, 


iSgolden  'candlesticks  ;  and 
in  the  midst  of  the  'can- 
dlesticks one  like  unto 
8  a  son  of  man,  clothed 
with  a  garment  down  to 
the  foot,  and  girt  about 
at    the    breasts     with    a 

14 golden  girdle.  And  his 
head  and  his  hair  were 
white  as  white  wool, 
white  as  snow ;  and  his 
eyes   were   as  a  flame  of 

I5fire;  and  his  feet  like 
unto  burnished  brass,  as 
if  it  had  been  refined  in  a 
furnace  ;  and  his  voice  as 
the  voice  of  many  wraters. 

16  And  he  had  in  his  right 
hand  seven  stars  :  and  out 
of  his  mouth  proceeded  a 
sharp  two-edged  sword : 
aud  his  countenance  was 
as  the  sun  shine th  in  his 

17 strength.  And  when  I 
saw  him,  I  fell  at  his  feet 

1  Gr.  lammtands. 

2  Or,  the  Son  of  man 

3  Gr.  became. 

13.  Clothed  with  a  garment,  &o,. 
This  was  a  dress  denoting,  ac- 
cording to  the  usages  of  those 
times,  very  high  rank  and  sta- 
tion. 

15.  As  the  voice  of  many  waters; 
that  is,  as  the  roaring  or  thun- 
dering of  the  waves  of  the  sea. 

16.  A  sharp  two-edged  sword. 
The  image  here  used,  as  a  sym- 
bol, to  denote  the  word  or  doc- 
trine of  Jesus  Christ,  is  employed 
for  the  same  purpose,  metaphori- 
cally, in  II eb.  4:  12. 

CHAPTER  II. 

1.    To   the   angel  of  the  church. 

This   expression,   which  is  used 

in  reference  to  each  of  the  seven 

churchet,     has     been    generally 


as  one  dead.  And  he 
laid  his  right  hand  upon 
me,  saying,  Fear  not ;  I 
am  the  first  and  the  last, 
and  the  Living  one  ;  and  18 
I  s  was  dead,  and  behold, 
I  am  alive  4  for  evermore, 
and  I  have  the  keys  of 
death  and  of  Hades. 
Write  therefore  the  things  19 
which  thou  sawest,  and 
the  things  which  are,  and 
the  things  which  shall 
come  to  pass  hereafter; 
the  mystery  of  the  seven  20 
stars  which  thou  sawest 
5 in  my  right  hand,  and 
the  seven  golden  '  candle- 
sticks. The  seven  stars 
are  the  angels  of  the  seven 
churches:  and  the  seven 
1  candlesticks  are  seven 
churches. 

To    the    angel    of    the  2 
church  in  Ephesus  write  ; 

4  Gr.  unto  the  ages  of  the  ages. 

5  Gr.  upon. 


understood  to  refer  to  the  sev- 
eral presiding  officers,  upon 
whom  would  devolve  the  duty  of 
receiviug  and  communicating 
such  epistles.  It  is,  however, 
perhaps  not  certain  that  any  ac- 
tual officer  is  intended.  The 
term  may  be  used,  in  accordance 
with  the  general  style  and  man- 
ner of  this  book,  symbolically, 
that  is,  as  a  personification  of 
the  spirit  and  influence  by  which 
the  several  churches  were  char- 
acterized ;  for  it  does  not  appear 
to  be  elsewhere  used  to  signify 
presiding  officers  over  the 
church  ;  and  besides,  from  other 
allusions  to  these  churches,  it 
would  seem  that  there  was  no 
one  officer  who  had  them  par- 


2.  9. 


REVELATION. 


855 


These  things  saith  he 
that  holdeth  the  seven 
stars  in  his  right  hand, 
he  that  walketh  in  the 
midst  of  the  seven  golden 

2  'candlesticks :  I  know 
thy  works,  and  thy  toil 
and  patience,  and  that 
thou  canst  not  bear  evil 
men,  and  didst  try  them 
which  call  themselves 
apostles,  and  they  are  not, 
and  didst  find  them  false  ; 

3  and  thou  hast  patience 
and  didst  bear  for  my 
name's  sake,  and  hast  not 

4  grown  weary.  But  I  have 
this  against  thee,  that 
thou  didst  leave  thy  first 

5  love.  Remember  there- 
fore from  whence  thou 
art    fallen,    and    repent, 

1  Gr.  lampstands. 

2  Gr.  lampstand. 

ticularly  in  charge.  (Acts  14: 
23.  20:17.  James  5:  14.  Tit. 
1:  5.)  However  this  may  be,  it 
is  plain  that  the  instructions  and 
warnings  contained  in  these 
epistles,  thus  addressed  in  form 
to  the  angels  of  the  churches, 
are  plainly  intended  for  the 
members  in  general.  See  10,  11, 
and  other  similar  modes  of  ex- 
pression. 

4.  Thy  first  love.  The  passage 
(Eph.  1:  15,  16)  addressed  to  the 
same  church  at  an  earlier  day, 
by  the  apostle  Paul,  contains  a 
striking  allusion  to  the  strength 
of  their  early  love  for  the  Sa- 
viour and  his  cause.  As  is  very 
often  the  case  with  Christians, 
it  would  seem  that  their  zeal 
(v.  2,  3)  had  somewhat  outlast- 
ed their  love. 

5.  And  will  move  thy  candle- 
ttick,    &c. ;   that  is,    take   away 


and  do  the  first  works  ; 
or  else  I  come  to  thee, 
and  will  move  thy  Candle- 
stick out  of  its  place,  ex- 
cept thou  repent.  But  6 
this  thou  hast,  that  thou 
haiest  the  works  of  the 
Nicola i tans,  which  I  also 
hate.  He  that  hath  an  7 
ear,  let  him  hear  what 
the  Spirit  saith  to  the 
churches.  To  him  that 
overcometh,  to  him  will 
I  give  to  eat  of  the  tree 
of  life,  which  is  in  the 
'Paradise  of  God. 

And  to  the  angel  of  the  8 
church  in  Smyrna  write  ; 

These  things  saith  the 
first  and  the  last,  which 
4was  dead,  and  lived 
again :  I  know  thy  tribu-  9 

3  Or,  garden:  as  in  Gen.  ij.  8. 

4  Gr.  became. 


from  them  the  religious  privi- 
leges which  they  would  not 
rightly  improve. 

6.  The  Nicolaitans.  There  is 
another  allusion  to  this  class  in 
v.  15.  Various  traditions  and 
conjectures  have  come  down  to 
us  in  respect  to  this  sect,  whose 
deeds  and  whose  doctrines,  it 
seems,  were  alike  hateful  to  God. 
All  that  is  important,  however, 
for  our  purpose,  is  clear,  namely, 
that  God  is  pleased  when  the 
church  is  decided  and  firm  in 
withstanding  every  corruption 
in  sentiment  and  practice  within 
her  pale. 

7.  The  paradise  of  God;  the 
garden  of  God, — heaven. 

9.  IJcnow,  &c.  The  Old  Ver- 
sion inserts  thy  works,  both  here 
and  in  verse  13,  and  there  is 
some  manuscript  authority  for 
the     insertion.      The     revisers, 


856 


REVELATION. 


2.  9- 


lation,  and  thy  poverty 
(but  thou  art  rich),  and 
the  'blasphemy  of  them 
which  say  they  are  Jews, 
and  they  are  not,  but  are 
a    synagogue    of    Satan. 

10  Fear  not  the  things  which 
thou  art  about  to  suffer : 
behold,  the  devil  is  about 
to  cast  some  of  you  into 
prison,  that  ye  may  be 
tried  ;  'and  ye  shall  have 
'tribulation  ten  days.  Be 
thou  faithful  unto  death, 
and  I  will  give  thee  the 

11  crown  of  life.  He  that 
hath  an  ear,  let  him  hear 
what  the  Spirit  saith  to 
the  churches.  He  that 
overcometh  shall  not  be 
hurt  of  the  second  death. 

12  And  to  the  angel  of  the 


1  Or,  reviling 

2  Some  ancient   authorities  read  and 
may  have. 


however,  have  apparently  con- 
cluded that  the  words  were 
added  subsequently,  in  order  to 
conform  the  message  to  the 
churches  in  Smyrna  and  Perga- 
mum,  to  the  messages  to  the 
other  churches. — But  thou  art 
rich;  rich  in  faith  and  in  good 
works. 

10.  The  devil ;  that  is,  wicked 
men  under  the  influence  of  the 
devil. — Some  of  you.  This  and 
similar  expressions  show  clearly 
that  it  was  the  members  of  these 
churches,  and  not  the  several 
presiding  officers,  who  were 
really  addressed  in  these  epistles. 
—  Thai  ye  may  he  tried;  thai 
your  faith  and  patience  may  be 
tried. — Ten  days;  for  a  short 
time. 

12.    The  sharp  two-edged  sword; 


church   in  Pergamum 
write  ; 

These  things  saith  he 
that  hath  the  sharp  two- 
edged  sword  :  I  know  13 
where  thou  dwrellest,  even 
where  Satan's  throne  is  : 
and  thou  boldest  fast  my 
name,  and  didst  not  deny 
my  faith,  even  in  the 
days  4of  Antipas  my  wit- 
ness, my  faithful  one, 
who  was  killed  among 
you,  where  Satan  dwell- 
eth.  But  I  have  a  few  14 
things*  against  thee,  be- 
cause thou  hast  there 
some  that  hold  the  teach- 
ing of  Balaam,  wrho  taught 
Balak  to  cast  a  stumbling- 
block  before  the  children 
of  Israel,    to   eat   things 


3  Gr.  a  tribulation  of  ten  days. 

4  The  Greek  text  here  is   6omewhat 


spoken  of  particularly  1:  16. 

13.  Where  Satan's  throne  is. 
This  expression  implies  that 
idolatry  or  corruption,  or  the 
spirit  of  persecution,  held  un- 
usual sway  at  Pergamum.  The 
allusion  at  the  close  of  the  verse 
seems  to  refer  to  the  latter  of 
these  sins. —  Who  was  killed 
among  you,  &c.  No  information 
in  respect  to  this  case,  excepting 
what  is  contained  in  this  allusion 
to  it,  has  been  preserved. 

14.  The  account  of  Balak's 
enticing  the  children  of  Israel 
to  bin,  is  contained  in  Num.  25: 
allusions  to  Balaam's  influence 
in  the  instigation  of  this  design 
are  found  in  other  places.  (2 
Pet.  2:  15.  Jude  11.)— A  stum-. 
Uing-oloch ;  an  enticement  to 
sin. 


^-2.  24. 


REVELATION. 


857 


sacrificed  to  idols,  and  to 
15 commit  fornication.  So 
hast  thou  also  some  that 
hold  the  teaching  of  the 
Nicolaitans  in  like  man- 
I6ner.  Repent  therefore  ; 
or  else  I  come  to  thee 
quickly,  and  I  will  make 
war  against  them  with 
the  sword  of  my  mouth. 

17  He  that  hath  an  ear,  let 
him  hear  what  the  Spirit 
saith  to  the  churches.  To 
him  that  overcometh,  to 
him  will  I  give  of  the 
hidden  manna,  and  I  will 
give  him  a  white  stone, 
and  upon  the  stone  a  new 
name  written,  which  no 
one  knoweth  but  he  that 
receiveth  it. 

18  And  to  the  angel  of 
the  church  in  Thyatira 
write  ; 

These  things  saith  the 
Son  of  God,  who  hath  his 
eyes  like  a  flame  of  fire, 
and  his  feet  are  like  un- 
19 to  burnished  brass:  I 
know  thy  works,  and  thy 
love  and  faith  and 
ministry    and    patience, 

1  Many  authorities,  some  ancient,  read 
thy  wife. 


17.  The  hidden  manna;  the 
spiritual  life  and  sustenance 
which  God  bestows. — A  white 
stone.  Precious  stones,  upon 
which  figures  and  inscriptions 
were  cut,  were  often  used,  by 
ancient  princes,  as  gifts  and 
badges  of  honor. 

20.  Bufferest  the  woman  Jezebel; 
that  is,  the  spirit  of  Jezebel  (1 
Kings  18:  4)  to  prevail. 


and   that   thy  last  works 
are  more  than  the  first. 
But  I  have  this  against  20 
thee,  that  thou  sufferest 

1  the  woman  Jezebel, 
which  calleth  herself  a 
prophetess ;  and  she 
teacheth  and  seduceth 
my  servants  to  commit 
fornication,  and  to  eat 
things  sacrificed  to  idols. 
And  I  gave  her  time  that  21 
she  should  repent ;  and 
she  willeth  not  to  repent 
of  her  fornication.  Be- 22 
hold,  I  do  cast  her  into  a 
bed;  and  them  that  com- 
mit adultery  with  her 
into  great  tribulation, 
except    they    repent    of 

2  her  works.     And  I  will  23 
kill     her    children    with  * 

3  death  ;  and  all  the 
churches  shall  know  that 
I  am  he  which  searcheth 
the  reins  and  hearts  :  and 
I  will  give  unto  each  one 
of  you  according  to  your 
works.  But  to  you  1 24 
say,  to  the  rest  that  are 
in  Thyatira,  as  many  as 
have  not   this   teaching, 

2  Many  ancient  authorities  read  their. 

3  Or,  pestilence 


22.  Into  a  bed  ;  a  bed  of  sick- 
ness and  sufferings. 

23.  Her  children;  her  vota- 
ries. 

24.  The  rest  that  are  in  Thya- 
tira ;  that  is,  those  who  had 
not  fallen  before  the  temptations 
spoken  of  above. — As  they  say  ; 
that  is,  those  referred  to  in  the 
preceding  verses. 


858 


REVELATION. 


2.   24— 


which  know  not  the  deep 
things  of  Satan,  as  they 
say ;    I    cast    upon    you 

25  none  other  burden.  How- 
beit  that  which  ye  have, 
hold   fast    till     I     come. 

26  And  he  that  overcometh, 
and  he  that  keepeth  my 
works  unto  the  end,  to 
him  will  I  give  authority 

27 over  the  nations  :  and  he 
shall  rule  them  with  a 
rod  of  'iron,  as  the  vessels 
of  the  potter  are  broken 
to  shivers  ;  as  I  also  have 
received   of   my  Father: 

28  and  I  will  give  him  the 

29  morning  star.  He  that 
hath  an  ear,  let  him  hear 
what  the  Spirit  saith  to 
the  churches. 

3  And  to  the  angel  of  the 
church  in  Sardis  write  ; 

These  things  saith  he 
that  hath  the  seven 
Spirits  of  God,  and  the 
seven  stars  :  I  know  thy 
works,  that  thou  hast  a 
name    that    thou    livest, 

2  and  thou  art  dead.  Be 
thou    watchful,    and 

1  Or,  iron  ;  as  vessels  of  the  potter,  are 
they  broken 


27.  This  language  closely  cor- 
responds with  the  passage,  Ps. 
2:8,  9.  Considered  in  its  con- 
nection here,  it  seems  to  imply 
that  the  tried  and  faithful  ser- 
vants of  God  were  to  become, 
in  some  sense,  the  instruments 
of  executing  judgment  upon  his 
enemies. 

28.  The  morning-star.  The 
morning-star  is  the  symbol  of 
approaching  light,  life,  and  jov. 

CHAPTER    TIT. 
1.    Thy  works ;  thy    doings,—  . 


stablish  the  things  that 
remain,  which  were  ready 
to  die  :  for  I  have  3  found 
no  works  of  thine  fulfilled 
before  my  God.  Re- 3 
member  therefore  how 
thou  hast  received  and 
didst  hear  ;  and  keep  it, 
and  repent.  If  therefore 
thou  shalt  not  watch,  I 
will  come  as  a  thief,  and 
thou  shalt  not  know 
what  hour  I  will  come 
upon  thee.  But  thou  4 
hast  a  few  names  in  Sardis 
which  did  not  defile  their 
garments  :  and  they  shall 
walk  with  me  in  white ; 
for  they  are  worthy.  He  5 
that  overcometh  shall 
thus  be  arrayed  in  white 
garments ;  and  I  will  in 
no  wise  blot  his  name  out 
of  the  book  of  life,  and  I 
will  confess  his  name  be- 
fore my  Father,  and  be- 
fore his  angels.  He  that  6 
hath  an  ear,  let  him  hear 
what  the  Spirit  saith  to 
the  churches. 
And  to  the  angel  of  the  7 

2  Many  ancient  authorities  read   not 
found  thy  works. 


thy  character. — Dead;  that  is, 
in  respect  to  ardor  and  interest 
in  the  cause  of  Christ. 

3.  As  a  thief;  suddenly  and 
unexpectedly. 

5.  Ai^rayed  in  white  garments  ; 
the  symbol,  in  ancient  times,  of 
official  honor. 

7.  The  key  of  David.  A  key 
is  a  symbol  of  trust  and  power. 
The  key  of  David  is  the  key  of 
the  house  of  David,  as  express- 
ed. Tsa.  22:  22.  Tt  would  repre- 
sent, therefore,  trust  and  power 


3.  14. 


REVELATION. 


859 


church    in    Philadelphia 
write ; 

These  things  saith  he 
that  is  holy,  he  that  is 
true,  he  that  hath  the 
key  of  David,  he  that 
openeth,  and  none  shall 
shut,  and  that  shutteth, 

8  and  none  openeth:  I 
know  thy  works  (behold, 
I  have  'set  before  thee  a 
door  opened,  which  none 
can  shut),  that  thou  hast 
a  little  power,  and  didst 
keep  my  word,  and  didst 

9  not  deny  my  name.  Be- 
hold, I  give  of  the  syna- 
gogue of  Satan,  of  them 
which  say  they  are  Jews, 
and  they  are  nor,  but  do 
lie  ;  behold,  I  will  make 
them  to  come  and  worship 
before  thy  feet,  and  to 
know   that.  I  have  loved 

10 thee.  Because  thou  didst 
keep    the    word    of     my 

1  Gr.  given. 

3  Or,  temptation 

3  Gr.  inhabited  earth. 


of    the    highest   character   over 
the  people  of  God. 

8.  A  door  opened;  opportuni- 
ties for  promoting  the  cause  of 
Christ.  The  image  is  in  con- 
tinuation of  the  metaphor  ex- 
pressed in  the  latter  part  of  the 
preceding  verse. 

9.  I  give  of  the  synagogue  of 
Satan  ;  deliver  them  up  to  the 
companionship  and  power  of 
Satan. —  Which  say  they  are  Jews, 
and  they  are  not  ;  that  is,  whose, 
professions  of  reverence  for  God 
are  insincere.  They  say  they 
are  Jews,  and  not  Christians, 
but  by  refusing  to  receive  Jesus 
as  the  Messiah,   they   show  that 


patience,  I  also  will  keep 
thee   from    the    hour  of 
1  trial,  that  hour  which  is 
to  come  upon  the  whole 
"world,  to  4try  them  that 
dwell  upon  the  earth.     In 
come  quickly :  hold  fast 
that    which    thou     hast, 
that    no    one    take    thy 
crown.      He    that     over- 12 
cometh,  I  will  make  him 
a  pillar  in  the  B  temple  of 
my  God,  and  he  shall  go 
out  thence  no  more :  and 
I  will  write  upon  him  the 
name  of  my  God,  and  the 
name  of  the  city  of  my 
God,  the  new  Jerusalem, 
which  cometh  down   out 
of  heaven  from  my  God, 
and  mine  own  new  name. 
He  that  hath  an  ear,  let  13 
him  hear  what  the  Spirit 
saith  to  the  churches. 

And  to  the  angel  of  the  14 
church  in  Laodicea  write; 


4  Or,  tempt 

5  Or,  sanctuary :    and* 
this  book. 


so    throughout 


they  are  not  honest  believers  in 
the  Scriptures,  and  have  not 
really  the  spirit  of  Abraham. 
"He  is  not  a  Jew  that  is  one 
outwardly,"  &c.  (Rom.  2:  28, 
29.) — Worship  before  thy  feet; 
join  themselves  humbly  and  rev- 
erently to  the  church  of 
Christ. 

10.  The  word  of  my  patience  ; 
that  is,  my  word  enjoining 
patience.  —  To  try  them;  to  put 
their  fidelity  to  test. 

11.  Hold  fast,  &c. ;  be  firm 
and  decided  in  your  Christian 
course. 

14.  The  Amen,  &c.  The  ex- 
pressions by  which  Jesus  desig- 


660 


RLVELATION. 


3.  H- 


These  things  saith  the| 
Amen,    the  faithful    and 
true   witness,    the   begin- 
ning  of    the   creation    of 

15  God  :  I  know  thy  works, 
that  thou  art  neither  cold 
nor   hot:    I   would    thou 

16  wert  cold  or  hot.  So  be- 
cause thou  art  lukewarm, 
and  neither  hot  nor  cold, 
I  will  spew  thee  out   of 

17  my  mouth.  Because  thou 
say  est,  I  am  rich,  and 
have  gotten  riches,  and 
have  need  of  nothing  ;  and 


nates  himself  are  varied  in  the 
addresses  to  the  several  churches. 
Most  of  them  are  based  on  por- 
tions of  the  general  description 
given  of  the  appearance  of  the 
Son  of  man,  as  he  manifested 
himself  to  John.  (1:  13-20.) 
The  Amen  is  the  one  who  con- 
firms and  establishes  his  word. 

15.  Hot.  The  word  must  not 
be  understood  as  referring  to 
excitement,  but  rather  to  energy 
and  decision.  It  is  calm  and 
steady  fidelity,  resulting  from 
settled  principle,  and  not  a 
short-lived  ardor,  which  exhib- 
its the  true  character  of  Chris- 
tian devotion. 

16.  This  mode  of  expression 
is  only  intended  to  express  in  a 
striking  manner  the  displeasure 
of  God  against  lukevvarmness  in 
his  friends.  We  are  *by  no 
means  to  understand  from  it 
that  it  is  literally  better  to  be 
opeu  enemies.  Joseph  of  Ari- 
mathea  and  NicodefRus  appear 
to  iivebeen  timid  and  hesitating 
friends  of  Jesus;  but  their  sin 
in  not  being  more  decided,  was 
not  as  great  as  that  of  open  ene- 
mies; and  so  Felix  and  Agrippa 
were  not  as  guilty  as  Caiaphas 
and    Herod,     And,    in    modern 


knowest  not  that  thou  art 
the  wretched  one  and 
miserable  and  poor  and 
blind  and  naked  :  I  coun- 18 
sel  thee  to  buy  of  me 
gold  refined  by  fire,  that 
thou  mayest  become  rich; 
and  white  garments,  that 
thou  mayest  clothe  thy- 
self, and  that  the  shame 
of  thy  nakedness  be  not 
made  manifest  ;  and  eye- 
salve  to  anoint  thine  eyes, 
that  thou  mayest  see. 
As  many  as  I  love,  I  re- 19 


times,  we  find  that  those  who 
regard  the  institutions  and 
truths  of  religion  with  the  most 
friendly  and  respectful  feelings, 
constitute  the  class  from  which, 
ordinarily,  the  greatest  number 
of  conversions  to  true  Chris- 
tianity take  place.  We  are, 
therefore,  clearly  to  understand 
this  passage  only  as  a  pointed 
and  antithetical  manner  of  con- 
veying the  general  idea  that 
lukevvarmness  and  indifference 
in  the  cause  of  Christ  are  very 
sinful,  and  highly  displeasing  to 
God. 

17.  lam  rich;  rich  in  piety 
and  good  works.  They  whose 
religious  attainments  are  really 
the  least,  take  generally  the 
greatest  pride  in  them. 

19.  This  and  similar  passages, 
often  occurring  in  the  Scrip- 
tures, justly  afford  great  com- 
fort to  the  afflicted  and  the  sor- 
rowful. The  view  which  they 
present  is  abundantly  confirmed  r 
by  daily  experience,  since  tiie 
almost  uuigic  effect  of  trial  and 
suffering  in  softening  the  heart, 
and  opening  it  to  the  access  of 
spiritual  enjoyments,  is  very 
obvious  to  all  who  have  expe- 
rienced them, 


—4.4. 


REVELATION. 


861 


prove  and  chasten :  be 
zealous  therefore,  and  re- 

20 pent.  Behold,  I  stand  at 
the  door  and  knock :  if 
any  man  hear  my  voice 
and  open  the  door,  I  will 
come  in  to  him,  and  will 
sup    with    him,    and    he 

21  with  me.  He  that  over- 
conieth,  I  will  give  to  him 
to  sit  down  with  me  in 
my  throne,  as  I  also  over- 
came, and  sat  down  with 
my  Father  in  his  throne. 

22 He  that  hath  an  ear,  let 
him  hear  what  the  Spirit 
saith  to  the  chnrches. 

4  After  these  things  I 
saw,  and  behold,   a  door 

1  Or,  come  to  pass.    After  these  things 

22.  Here  end  the  epistles  to 
the  seven  churches  of  Asia. 
These  churches  were  situated  on 
the  main  laud,  near  to  the  Island 
of  Patmos,  where  John  was  then 
residing;  and  they  are  named  in 
geographical  order,  as  they 
would  naturally  present  them- 
selves to  the  mind  of  the  writer, 
as  he  passed  in  imagination  from 
one  to  the  other,  over  the  region 
in  which  they  were  situated. 
The  nature  of  the  instructions 
which  they  contain, — the  fact 
that  a  mystical  number,  seven, 
was  the  number  of  churches  ad- 
dressed,— the  incorporation  of 
the  epistles  into  this  mysterious 
book, — and,  still  more,  the  gen- 
eral address  to  Christians  with 
which  the  several  epistles  are 
closed, — all  conspire  to  indicate 
that  these  warnings  and  instruc- 
tions were  intended,  even  in  a 
higher  sense  than  the  other 
Epistles  of  the  New  Testament, 
for  the  church  at  large  in  all 
ages.  They  have,  accordingly, 
exerted  an  influence  in   respect 


opened  in  heaven,  and  the 
first  voice  which  I  heard, 
a  voice  as  of  a  trumpet 
speaking  with  me,  one 
saying,  Come  up  hither, 
and  I  will  shew  thee  the 
things  which  must  'come 
to  pass  hereafter. 
Straightway  I  was  in  the  2 
Spirit :  and  behold,  there 
was  a  throne  set  in  heaven, 
and  one  sitting  upon  the 
throne;  and  he  that  sat 3 
was  to  look  upon  like  a 
jasper  stone  and  a  sardius; 
and  there  was  a  rainbow 
round  about  the  throne, 
like  an  emerald  to  look 
upon.     And  round  about  4 

straightway  &c. 


to  the  standard  of  piety,  and  to 
the  aims  and  obligations  of  the 
Christian  life,  fully  equal  to  that 
of  any  other  writings  of  the 
apostles.  These  letters  consti- 
tute the  first  division  of  the  book 
of  Revelation.  The  reader  will 
now  enter  upon  a  portion  of  the 
book  entirely  different  from 
what  has  preceded  it,  both  in 
structure  and  design. 

CHAPTER  IV. 

3.  A  rainbow —  like  an  emerald; 
that  is,  a  splendid  appearance  of 
irised  colors,  in  which  green, 
the  color  of  the  emerald,  was 
predominant.  These,  and  all  the 
remaining  images  in  this  chap- 
ter, are  intended,  apparently,  to 
present  an  Imposing  picture  of  a 
magnificent  regal  palace,  accord- 
ing to  the  ideas  of  the  time.  We 
are  not,  probably,  to  attempt,  as 
some  commentators  have  done  in 
vain,  to  give  to  the  several  parts 
a  distinct  and  special  signifi- 
cance. 

4.  About   the   throne^   &c— In 


862 


REVELATION. 


4.  4— 


the  throne  were  four  and 
twenty  thrones  ;  and  upon 
the  thrones  I  saw  four  and 
twenty  elders  sitting,  ar- 
ray ed^in  white  garments ; 
and  on  their  heads  crowns 

5  of  gold.  And  out  of  the 
throne  proceed  lightnings 
and  voices  and  thunders. 
And  titer  e  were  seven 
lamps  of  fire  burning  be- 
fore the  throne,  which  are 
the  seven  Spirits  of  God  ; 

6  and  before  the  throne,  as 
it  were  a  glassy  sea  like 
unto  crystal ;  and  in  the 
midst  of  the  throne,  and 
round  about  the  throne, 


the  Old  Version  a  distinction 
was  made  between  the  throne  of 
God  and  the  seats  of  the  elders, 
but  the  Greek  word  is  the  same, 
and  has,  therefore,  been  rendered 
by  the  same  word  in  the  New 
Version.  The  difference  is  not 
merely  verbal,  for  the  picture,  as 
portrayed  by  the  inspired  writer, 
represents  the  elders  as  sharing 
in  the  glory  of  their  Father  and 
their  God.  Comp.  John  17:  22. 
—  Wider*;  a  name  given  in  the 
Jewish  church  to  officers  whose 
rank  and  authority  were  partly 
dependent  on  their  age  and  ex- 
perience.—  Crowns  of  gold;  indi- 
cating very  exalted  rank  and 
station. 

5.  Lightnings  and  voice*  and 
thunderings;  symbols  of  mighty 
power. 

6.  A  glassy  sea;  not,  as  in  the 
Old  Version,  a  sea  of  glass.  The 
meaning  is  not  that  the  sea  was 
composed  of  glass,  but  was  clear 
like  crystal,  and  calm.  Some 
commentators  suppose  a  refer- 
ence to  the  great  brazen  laver  in 
the  temple  of   Solomon. — Living 


four  living  creatures  full 
of  eyes  before  and  behind. 
And  the  first  creature  was  7 
like  a  lion,  and  the  second 
creature  like  a  calf,  and 
the  third  creature  had  a 
face  as  of  a  man,  and  the 
fourth  creature  was  like 
a  flying  eagle.     And  the  8 
four  living  creatures,  hav- 
ing each  one  of  them  six 
wings,    are   full    of    eyes 
round  about  and  within  : 
and  they  have  no  rest  day 
and  night,   saying,  Holy, 
holy,   holy,    is    the   Lord 
God,  the  Almighty,  which 
was    and    which    is    and 


creatures;  here  and  elsewhere  in 
the  book  of  Revelation  the  re- 
visers have  wisely  substituted 
the  phrase  living  creatures  for  the 
unfortunate  translation  of  the 
Old  Version,  leasts.  See  ch.  4 :  8. 
ch.  5:6,  8,  14.  ch.  6:1,  6.  ch. 
7:11.  ch.  14:3.  ch.  15:7.  ch. 
19:4.  The  description  of  these 
living  creatures  suggests  very 
distinctly  the  cherubim  of  the 
Old  Testament.  See  especially 
Ez.,  ch.  1:5-10.     ch.  10:20. 

7.  These  forms  seem  to  be 
taken  as  marked  and  prominent 
specimens  representing  th  e 
whole  living  creation  of  God. 
The  homage  of  the  four  and 
twenty  elders  denotes  that  the 
throne  of  Jehovah  is  surrounded 
by  servants  of  exalted  powers 
and  lofty  station,  who  are  always 
ready  to  do  his  will;  and  the 
adoration  of  these  four  repre- 
sentatives of  animal  life  is  in- 
tended, apparently,  to  express 
the  dependence  of  the  whole 
sentient  creation  upon  him  for 
existence  and  protection. 


—5.  7. 


REVELATION. 


863 


9 '  which  is  to  come.  And 
when  the  living  creatures 
shall  give  glory  and  hon- 
our and  thanks  to  him 
that  sitteth  on  the  throne, 
to  him    that   liveth   2for 

10  ever  and  ever,  the  four 
and  twenty  elders  shall 
fall  down  before  him  that 
sitteth  on  the  throne,  and 
shall  worship  .him  that 
liveth  2  for  ever  and  ever, 
and  shall  cast  their  crowns 
before  the  throne,  saying, 

11  Worthy  art  thou,  our 
Lord  and  our  God,  to  re- 
ceive the  glory  and  the 
honour  and  the  power : 
for  thou  didst  create  all 
things,  and  because  of  thy 
will  they  were,  and  were 
created. 

5  And  I  saw  3in  the  right 
hand  of  him  that  sat  on 
the  throne  a  book  written 
within  and  on  the  back, 
close   sealed   with    seven 

2  seals.  And  I  saw  a  strong- 
angel  proclaiming  with  a 
great   voice,  Who  is 

1  Or,  which  cometh 

2  Gr.  unto  the  ages  of  the  ages. 


CHAPTER   V. 

1.  A  hook;  in  the  form  of  a 
roll. — Sealed  with  seven  seals;  in 
such  a  manner  that,  by  breaking 
the  seals  in  succession,  the  sev- 
eral portions  of  the  manuscript 
were  successively  unfolded.  It 
is  of  no  consequence  that  we 
cannot  easily  form  an  idea  of  the 
manner  in  which  seals  could  be 
arranged  so  as  to  fulfil  this  con- 
dition, and  yet  all  be  visible  be- 
fore any  of  them  were  broken  ; 
for  many  of  the  images  presented 
in  these  visions  are,  like  those 


worthy  to  open  the  book, 
and  to  loose  the  seals 
thereof  %  And  no  one  in  3 
the  heaven,  or  on  the 
earth,  or  under  the  earth, 
was  able  to  open  the 
book,  or  to  look  thereon. 
And  I  wept  much,  be- 4 
cause  no  one  was  found 
worthy  to  open  the  book, 
or  to  look  thereon:  and 5 
one  of  the  elders  saith 
unto  me,  Weep  not :  be- 
hold, the  Lion  that  is  of 
the  tribe  of  Judah,  the 
Root  of  David,  hath  over- 
come, to  open  the  book 
and  the  seven  seals  there- 
of. And  I  saw  in  the  6 
midst  of  the  throne  and 
of  the  four  living  crea- 
tures, and  in  the  midst  of 
the  elders,  a  Lamb  stand- 
ing, as  though  it  had  been 
slain,  having  seven  horns, 
and  seven  eyes,  which  are 
the  4seven  Spirits  of  God, 
sent  forth  into  all  the 
earth.  And  he  came,  and  7 
he  6taketh  it  out  of  the 

3  Gr.  on. 

4  Some  ancient  authorities  omit  seven. 

5  Gr.  hath  taken. 

of  a  dream,  indistinct  and  incon- 
gruous, as  will  appear  in  the 
sequel. 

3.  To  look,  thereon;  that  is, 
upon  the  writing  contained  in  it. 

6.  Seven  horns,  and  seven  eyes; 
the  symbols  of  intelligence  and 
power. 

7.  And  he  taketh  it,  &c.  The 
image  of  a  lamb  taking  a  book 
and  successively  opening  the 
seals,  is  an  example  of  the  incon- 
gruity alluded  to  above.  For 
other  cases,  see  8:  10.  9:1.  10; 
9.     19;  12,     22:1, 


864 


REVELATION. 


5.  7— 


right  hand   of  him  that 

8  sat  on  the  throne.  And 
when  he  hud  taken  the 
book,  the  four  living 
creatures  and  the  four  and 
twenty  elders  fell  down 
before  the  Lamb,  having 
each  one  a  harp,  and 
golden  bowls  full  of  in- 
cense, which  are  the 
prayers    of     the     saints. 

9  And  they  sing  a  new 
song,  saying,  Worthy  art 
thou  to  take  the  book, 
and  to  open  the  seals 
thereof :  for  thou  wast 
slain,  and  didst  purchase 
unto  God  with  thy  blood 
men  of  every  tribe,  and 
tongue,  and  people,  and 

10  nation,  and  madest  them 
to  be  unto  our  God  a 
kingdom  and  priests  ;  and 
they  reign  upon  the  earth. 

11  And  I  saw,  and  I  heard 
a  voice  of  many  angels 
round  about  the  throne 
and  the  living  creatures 

1  Gr.  'unto  the  ci'jis  of  the  ages. 


8.  Bowls ;  vessels  of  a  pecu- 
liar form,  used  in  the  sacred 
ceremonies  of  the  Jews,  for  in- 
cense and  for  libations: 

9,  10.  According  to  the  best 
reading,  though  there  is  some 
uncertainty  upon  the  subject, 
the  song  of  verse  9  is  a  general 
one,  the  original  Greek  giving 
no  object  to  the  verb,  '"Thou 
hast  slain  and  didst  purchase 
unto  God  with  thy  blood  out  of 
every  tribe  and  tongue.  iSbc." 
The  Old  Version  supplied  as  the 
object  us,  thus  making  the 
Psalm  one  of  joy,  in  personal 
redemption.  In  the  New  Ver- 
sion, the  sense  of  personal  sal- 
vation   is    lost   in    the    greater 


and  the  elders ;  and  the 
number  of  them  was  ten 
thousand  times  ten  thou- 
sand, and  thousands  of 
thousands;  saying  with  12 
a  great  voice,  Worthy  is 
the  Lamb  that  hath  been 
slain  to  receive  the  power, 
and  riches,  and  wisdom, 
and  might,  and  honour, 
and  glory,  and  blessing. 
And  every  created  thing  13 
which  is  in  the  heaven, 
and  on  the  earth,  and 
under  the  earth,  and  on 
the  sea,  and  all  things 
that  are  in  them,  heard  I 
saying,  Unto  him  that 
sitteth  on  the  throne,  and 
unto  the  Lambj  be  the 
blessing,  and  the  honour, 
and  the  glory,  and  the 
dominion,  'for  ever  and 
ever.  And  the  four  living  14 
creatures  said,  Amen. 
And  the  elders  fell  down 
and  worshipped. 

And   I   saw   when   the  6 


sense  of  adoration  at  the  glory 
of  God  for  his  great  work  of 
redemption,  whereby  he  has 
purchased  unto  himself  a  pecu- 
liar people  out  of  all  classes  of 
the  human  race. — The  phrase  '/. 
kingdom  and  priests,  instead  of 
lings  and  priests,  is  substituted 
on  the  authority  of  several  an- 
cient manuscripts.  See  ch.  1 : 
o,  6,  note. 

14.  The  Old  Version  added 
the  words  him  that  lircth  forever 
and  ever}  but  there  is  no  manu- 
script authority  of  any  value  for 
this  addition. 

CHAPTER  VI. 

1.  The  Old  Version  had  the 
words,  added  here  in  the  mar- 


-6  8. 


REVELATION. 


866 


Lamb  opened  one  of  the 
seven  seals,  and  I  heard 
one  of  the  four  living 
creatures  saying  as  with 
a  voice  of  thunder,  Come1. 

2  And  I  saw,  and  behold, 
a  white  horse,  and  he  that 
sat  thereon  had  a  bow ; 
and  there  was  given  unto 
him  a  crown :  and  he 
came  forth  conquering, 
and  to  conquer. 

3  And  when  he  opened 
the  second  seal,  I  heard 
the  second  living  creature 

i  saying,  Come1.  And 
another  horse  came  forth, 
a  red  horse  :  and  to  him 
that  sat  thereon  it  was 
given  to  take  2peace  from 
the  earth,  and  that  they 
should  slay  one  another : 
and  there  was  given  unto 
him  a  great  sword. 

1  Some  ancient   authorities  add   and 
see. 

2  Some  ancient   authorities  read   the 


gin,  and  see !  so  also  in  verses 
8,  5,  7.  The  best  manuscript 
authorities  sustain  the  shorter 
form. 

2.  This  symbol  denotes  plain- 
ly the  onset  of  a  victorious 
army. 

4.  A  symbol  of  "war  and 
slaughter. 

5,  6.  Famine.  The  carrying 
of  a  pair  of  balances  denotes  the 
exactness  of  measurement  at- 
tendant on  scarcity.  A»measure 
of  wheat  was  a  very  small  quan- 
tity, and  the  penny  was  of  much 
greater  value  than  the  English 
word  indicates,  (see  Matt.  20:  2. 
Luke  10:  35;)  so  that  these  are 
famine  prices  for  the  necessaries 
of  life  ^  while  the  luxuries  arc 


And  when  he  opened 
the  third  seal,  I  heard 
the  third  living  creature 
saying,  Come1.  And  I 
saw,  and  behold,  a  black 
horse  ;  and  he  that  sat 
thereon  had  a  balance  in 
his  hand.  And  I  heard  6 
as  it  were  a  voice  in  the 
midst  of  the  four  living 
creatures  saying,  A  'meas- 
ure of  wheat  for  a  'penny, 
and  three  measures  of 
barley  for  a  *penny  ;  and 
the  oil  and  the  wine  hurt 
thou  not. 

And  when  he  opened? 
the  fourth  seal,  I  heard 
the  voice  of  the  fourth 
living  creature  saying, 
Come1.  And  I  saw,  and  8 
behold,  a  pale  horse  :  and 
he  that  sat  upon  him,  his 
name   was    Death ;    and 


peace  of  the  earth. 

3  Gr.  chanix,  a  small  mearore. 

4  See  marginal  note  on  Matt,  rriil.  98. 


represented    as.  protected  from 

injury. 

8.  The  symbol  of  ruin  and 
destruction.  That  these  visions 
of  the  four  horses  accompanying 
the  opening  of  the  first  four 
seals  are  intended,  severally,  to 
denote  invasion,  slaughter,  fam- 
mine,  and  destruction,  as  above 
explained,  is  clear;  and  it  is 
probable  that  they  are  designed 
to  prefigure  the  onset  of  these 
calamities  in  a  general  sense. 
Various  attempts  have  been 
made  by  different  commentators 
to  give  to  each  one  an  applica- 
tion to  some  particular  event  in 
history,  but  without  much  suc- 
cess; "for,  during  several  centu- 
ries after  these  predictions  were 


866 


REVELATION". 


6.  8— 


Hades  followed  with  him. 
And  there  was  given  unto 
them  authority  over  the 
fourth  part  of  the  earth, 
to  kill  with  sword,  and 
with  famine,  and  with 
'death,  and  by  the  wild 
beasts  of  the  earth. 

9  And  when  he  opened 
the  fifth  seal,  I  saw  under- 
neath the  altar  the  souls 
of  them  that  had  been 
slain  for  the  word  of  God, 
and    for    the    testimony 

10  which  they  held :  and 
they  cried   with   a  great 

1  Or,  pestilence 


recorded,  perpetual  storms  of 
war,  pestilence,  and  famine, 
ravaged  the  world;  and  there 
seems  to  be  nothing  to  limit  the 
application  of  the  visions  to  any 
specific  cases.  Hence  every  in- 
dependent commentator,  who 
lias  attempted  a  limitation,  has 
varied  from  the  others  in  the 
selection  of  events  to  which  he 
supposes  the  symbols  to  refer. — 
The  word  Hades  is  substituted 
for  the  word  Hell,  in  the  Old 
Version.  The  connection  as 
well  as  the  original  Greek  clear- 
ly indicates  that  the  place  of  the 
dead,  not  the  place  of  punish- 
ment, is  intended. 

9.  Underneath  the  altar;  no 
altar  is  mentioned  before.  Em- 
blematical visions  like  these  are 
not  to  be  expected  to  be  coher- 
ent and  consistent  in  their  de- 
tails.—  The  souls;  the  disem- 
bodied spirits. 

10.  And  they  cried,  &c.  This 
voice,  an;l  also  the  earthquake 
mentioned  as  taking  place  upon 
the  opening  of  the  sixth  seal, 
(v.  12,)  and  the  silence  in  heav- 
en Which  marked  the  opening  of 
<?he   seventh,    (8:1,)    show  that 


voice,  saying,  How  long, 
O  Master,  the  holy  and 
true,  dost  thou  not  judge 
and  avenge  our  blood  on 
them  that  dwell  on  the 
earth?  And  there  was  11 
given  them  to  each  one 
a  white  robe  ;  and  it  was 
said  unto  them,  that  they 
should  rest  yet  for  a 
little  time,  until  their 
fellow-servants  also  and 
their  brethren,  which 
should  be  killed  even  as 
they  were,  should  2  be  ful- 
filled. 

2  Some  ancient  authorities  read  hav* 
fulfilled  their  course. 

these  visions  were  not  represen- 
tations delineated  in  the  book, 
as  its  several  portions  were  suc- 
cessively unfolded,  but  that  they 
were  visions  exhibited  to  the 
mind  of  John,  in  action;  the 
opening  of  the  seals  being,  as  it 
were,  only  the  signals  for  their 
appearance.  —  0  Master.  It  is 
God  who  is  here  addressed;  but 
the  New  Version  substituted 
Master  for  Lord,  because  the 
Greek  word  is  a  different  one 
from  that  ordinarily  translated 
Lord. — Dost  thou  not  judge  and 
avenge,  &c.  This  is  not  to  bo 
understood  as  expressing  their 
personal  desire  for  the  punish- 
ment of  their  enemies,  but  as 
the  voice  of  their  blood  crying 
for  vengeance;  just  as.  in  the 
case  of  Cain,  the  voice  of  his 
brother's  blood  wot  said  to  cry 
to  God  from  the  ground.  The 
meaning  of  the  whole  plainly  is, 
that,  though  the  servants  of 
Christ  must  suffer  trial  and  per- 
secution for  a  long  period,  they 
should  not  be  forgotten,  but 
that  their  blood  should  be 
avenged  in  due  time. 


■7.  5. 


REVELATION. 


867 


12  And  I  saw  when  he 
opened  the  sixth  seal,  and 
there  was  a  great  earth- 
quake ;  and  the  sun  be- 
came black  as  sackcloth 
of  hair,  and  the  whole 
moon   became   as  blood : 

13  and  the  stars  of  the 
heaven  fell  unto  the  earth, 
as  a  fig  tree  caste th  her 
unripe  figs,  when  she  is 
shaken  of  a  great  wind. 

14  And  the  heaven  was  re- 
moved as  a  scroll  when  it 
is  rolled  up  ;  and  every 
mountain  and  island  were 
moved  out  of  their  places. 

15  And  the  kings  of  the 
earth,  and  the  princes, 
and  the  'chief  captains, 
and  the  rich,  and  the 
strong,  and  every  bond- 
man and  freeman,  hid 
themselves  in  the  caves 
and  in   the  rocks  of  the 

16 mountains  ;  and  they  say 
to  the  mountains  and  to 
the  rocks,  Fall  on  us,  and 
hide  us  from  the  face  of 
him  that  sitteth  on  the 
throne,     and    from     the 

1  Or,  military  tribunes   Gr.  chUiarchs. 


17.  The  great  day  of  their 
wrath.  This  and  other  expres- 
sions indicate  strongly  that  the 
vision  arising  under  this  seal 
was  meant  to  prefigure  the  great 
final  retribution,  when  the  ene- 
mies of  God  should  be  over- 
whelmed with  a  most  awful  de- 
struction, from  which  his  friends, 
as  particularly  indicated  in  tiie 
next  chapter,  should  be  protect- 
ed and  saved,  in  the  most 
marked    and     solemn    manner. 


wrath  of  the  Lamb:  for  17 
the    great   day    of    their 
wrath  is  come  ;  and  who 
is  able  to  stand  '\ 

After   this   I  saw   four  7 
angels    standing    at    the 
four  corners  of  the  earth, 
holding  the  four  winds  of 
the  earth,   that  no   wind 
should  blow  on  the  earth, 
or  on  the  sea,  or  upon  any 
tree.     And  I  saw  another 2 
angel    ascend    from    the 
sunrising,  having  the  seal 
of  the  living  God:    and  • 
he  cried  with  a  great  voice 
to    the    four    angels,    to 
whom    it    was    given   to 
hurt   the    earth  and   the 
sea,  saying,  Hurt  not  the  3 
earth,  neither  the  sea,  nor 
the  trees,  till  we  shall  have 
sealed  the  servants  of  our 
God  on  their  foreheads. 
And  I  heard  the  nu  mber  <  f  4 
them  which  were  sealed, 
a  hundred  and  forty  and 
four  thousand,  sealed  out 
of  every  tribe  of  the  chil- 
dren of  Israel. 

Of  the  tribe  of  Judah  5 


Many  commentators  have,  how- 
ever, applied  this  description  to 
judgments  and  retributions  of  a 
minor  character. 

CHAPTER  VII. 

1.  Holding  the  four  winds ; 
holding  them  back;  restraining 
them,  as  the  symbols  of  retribu- 
tion, until  the  servants  of  God 
could  be  made  safe,  as  is  more 
distinctly  expressed  in  v.  3. 

5.     This    formal  enumeration 


868 


REVELATION. 


7.  5- 


were     sealed    twelve 

thousand  : 
Of  the  tribe  of  Reuben 

twelve  thousand  : 
Of  the    tribe   of   Gad 

twelve  thousand : 

6  Of  the  tribe  of  Asher 

twelve  thousand : 
Of  the  tribe  of  Naph- 

tali  twelve  thousand : 
Of  the  tribe  of  Manas- 

seh  twelve  thousand: 

7  Of  the  tribe  of  Simeon 

twelve  thousand : 
•       Of  the  tribe   of    Levi 
twelve  thousand: 
Of  the  tribe  of  Issachar 
twelve  thousand: 

8  Of  the  tribe  of  Zebu- 

lun  twelve  thousand : 
Of  the  tribe  of  Joseph 
twelve  thousand : 
Of  the  tribe  of  Ben- 
jamin were  sealed 
twelve  thousand. 

9  A  f  t  e  r  these  things  I 
saw,  and  behold,  a  great 
multitude,  which  no  man 
could  number,  out  of 
every  nation,  and  of  all 
tribes  and  peoples  and 
tongues,  standing  before 

1  Gr.   The  blessing,  and  the  glory,  c£c. 


the  throne  and  before  the 
Lamb,  arrayed   in  white 
robes,  and  palms  in  their 
hands  ;  and  they  cry  with  10 
a    great     voice,     saying, 
Salvation  unto   our   God 
which     sitteth     on     the 
throne,     and     unto     the 
Lamb.    And  all  the  angels  11 
were     standing    round 
about    the    throne,    and 
about  the  elders  and  the 
four  living  creatures  ;  and 
they  fell  before  the  throne 
on  their  faces,   and  wor- 
shipped  God,    saying,  12 
Amen:     'Blessing    and 
glory,    and  wisdom,   and 
thanksgiving,    and    hon- 
our,     and     power,     and 
might,   be  unto  our  God 
2for  ever  and  ever.  Amen. 
And   one    of    the   elders  13 
answered,     saying     unto 
me,  These  which  are  ar- 
rayed in  the  white  robes, 
who  are  they,  and  whence 
came  they?     And  I  "sayU 
unto  him,  My  lord,  thou 
knowest.      And  he   said 
to   me,    These   are    they 
which   come   out  of    the 


2  Gr.  unto  the  ages  of  the  ages. 

3  Gr.  have  said. 


seems  to  be  intended  only  to 
make  more  distinct  and  em- 
phatical  the  divine  determina- 
tion to  shield  his  servants  most 
carefully  from  danger,  when  the 
great  day  of  his  wrath  shall 
come, — the  Jew  first,  (4-8,)  and 
also  the  Gentile.   (9.) 

9.  Wldte  robes,  and  palms; 
the  emblems  of  victory  and 
honor. 

13.  This  dialogue  is  simply  to  , 


be  understood  as  a  solemn  and 
emphatic  mode  of  introducing 
the  great  declaration  made  by 
the  angel  in  his  reply. 

14.  The  great  tribulation.  The 
definite  article,  omitted  in  the 
Old  Version,  is  important.  The 
meaning  is  that  whole  discipline 
of  tribulation  which  God  has 
appointed  to  his  children  on  the 
earth  as  a  means  of  their  purifi- 
cation. 


^-8.  1. 


REVELATION. 


869 


great  tribulation,  and 
tliey  washed  their  robes, 
and  made  them  white  in 
the  blood   of    the  Lamb. 

15 Therefore  are  they  before 
the  throne  of  God  ;  and 
they  serve  him  day  and 
night  in  his  temple  :  and 
he  that  sitteth  on  the 
throne  shall  spread  Ms 
tabernacle     over     them. 

16  They  shall  hunger  no 
more,  neiher  thirst  any 
more ;    neither  shall  the 


15.  Shall  spread  his  tabernacle 
over  them ;  not  merely,  dioell 
among  them.  The  idea  is  the 
same  as  that  expressed  in  Psalm 
91 :  1,  "He  that  dwelleth  in  the 
secret  place  of  the  Most  High, 
shall  abide  under  the  shadow  of 
the  Almighty,"  and  is  probably 
borrowed  from  that  Psalm.  It 
involves  both  the  dwelling  of 
God  among  his  people,  and  his 
ample  protection  over  them. 

CHAPTER  VIII. 

1.  Silence  in  heaven;  usually 
considered  as  a  pause  indicative 
of  the  solemnity  and  importance 
of  the  events  which  were  to  fol- 
low ;  for  commentators  have 
generally  supposed  that  the  sev- 
enth seal  extends  over  and  in- 
cludes all  that  follows.  For 
what  reason,  however,  this  opin- 
ion has  been  so  generally  enter- 
tained, does  not  appear,  as  there 
is  no  allusion  to  the  seals  beyond 
this  passage,  but,  on  the  other 
hand,  an  entirely  new  succession 
of  images  occurs.  The  fact  that 
the  account  of  the  opening  of 
the  seventh  seal  is  placed  at  the 
commencement  of  a  new  chapter, 
is  by  no  means  sufficient  to  show 
that  it    has  any  connection  with 


So 


strike    upon 
any  heat 


them. 


sun 

nor  any  heat;  for  the  17 
Lamb  which  is  in  the 
midst  of  the  throne  shall 
be  their  shepherd,  and 
shall  guide  them  unto 
fountains  of  waters  of 
life :  and  God  shall  wipe 
away  every  tear  from 
their  eyes. 

And  when   he   opened  8 
the    seventh    seal,    there 
followed  a  silence  in  hea- 
ven  about  the   space   of 


understood  that  the  divisions  of 
chapters  and  verses,  having  been 
made  in  comparatively  modern 
times,  afford  no  criterion  of  the 
natural  divisions  of  the  compo- 
sition. We  may,  perhaps,  there- 
fore consider  the  silence  in 
heaven  as  closing  this  series  of 
prophetical  annunciations.  And 
though  there  is  great  uncertainty 
and  much  diversity  of  views  in 
regard  to  the  proper  interpreta- 
tion of  them,  we  may,  perhaps, 
regard  them  as  intended  to  con- 
vey to  our  minds  a  general 
outline  of  God's  intended  deal- 
ings with  the  church  and  the 
world ;  the  first  four  seals  rep- 
resenting the  onset  of  terrible 
temporal  calamities  upon  the 
earth, — war,  slaughter,  famine, 
and  destruction ;  the  fifth,  the 
faith  and  patience  of  the  saints, 
enduring  sufferings  and  sorrows 
from  the  ungodly,  which  would, 
however,  be  avenged  in  due 
time;  the  sixth,  the  great  day 
of  retribution,  bringing  destruc- 
tion upon  the  enemies  of  God, 
while  his  friends  are  protected 
and  preserved;  and  the  seventh, 
the  period  of  quiescence  and 
repose,  following  the  final  con- 
summation of  the  divine  de- 
I  signs. 


870 


REVELATION. 


8.  1- 


2  half  an  hour.  And  I  saw 
the  seven  angels  which 
stand  before  God ;  and 
there  were  given  unto 
them  seven  trumpets. 

8  And  another  angel  came 
and  stood  J  over  the  altar, 
having  a  golden  censer; 
and  there  was  given  unto 
him  much  incense,  that 
he  should  3add  it  unto 
the  prayers  of  all  the 
saints  upon  the  golden 
altar  which  was  before  the 

4  throne.  And  the  smoke 
of  the  incense,  3  with  the 
prayers  of  the  saints, 
went  up  before  God  out 

5  of  the  angel's  hand.  And 
the  angel  4  taketh  the 
censer  ;  and  he  filled  it 
wdth  the  fire  of  the  altar, 
and  cast  it  6upon  the 
earth  :  and  there  followed 
thunders,  and  voices,  and 
lightnings,  and  an  earth- 
quake. 

6  And  the  seven  angels 

1  Or,  at 

2  Gr.  give. 

3  Or,  for 


2.  Trumpets.  The  trumpet, 
being  used  chiefly  to  excite  and 
animate  bodies  of  soldiery  going 
into  action,  is  the  proper  symbol 
of  alarm;  and  the  visions  intro- 
duced by  the  sounds  of  these 
seven  trumpets,  plainly  denote 
destructive  wars,  and  great  pub- 
lic calamities. 

3.  Censer ;  a  vessel  used  for 
burning  incense.  These  images 
are  drawn  from  the  forms  of 
worship  at  the  temple  in  Jeru- 
salem, where  the  priest  burned 
incense  while  the  people  were 
offering  their  prayers.     (Luke  1 : 


which  had  the  seven 
trumpets  prepared  them- 
selves to  sound. 

And  the  first  sounded,  7 
and  there  followed  hail 
and  fire,  mingled  with 
blood,  and  they  were  cast 
5  upon  the  earth  :  and  the 
third  part  of  the  earth 
was  burnt  up,  and  the 
third  part  of  the  trees 
was  burnt  up,  and  all 
green  grass  was  burnt  up. 

And  the  second  angel  8 
sounded,  and  as  it  were 
a  great  mountain  burning 
with  fire  was  cast  into  the 
sea :  and  the  third  part 
of  the  sea  became  blood ; 
and  there  died  the  third  9 
part  of  the  creatures 
which  were  in  the  sea, 
even  they  that  had  life ; 
and  the  third  part  of  the 
ships  was  destroyed. 

And    the    third    angel  10 
sounded,    and   there   fell 
from  heaven  a  great  star, 

4  Gr.  hath  taken. 

5  Or,  into 


10.)  —  That  he  should  add  it  unto 
the  prayers  of  all  the  saints,  &c. 
This  was  the  marginal  reading 
in  the  Old  Version,  and  is  much 
to  be  preferred  to  that  given  in 
the  Old  Version,  .that  he  should 
offer  it  with  the  prayers,  &c.  The 
incense  is  itself  a  type  or  symbol 
of  prayer,  aud  the  meaning  ap- 
pears to  be  that  the  prayers  of 
the  angels  mingled  with  the 
prayers  of  the  saints  upon  the 
earth  before  God. 

7.  The  phrase,  the  third  part 
of  the  earth  was  lurid  up,  is  added 
here  on  overwhelming  manu- 
script authority. 


-9.  4. 


REVELATION. 


871 


burning  as  a  torch,  and  it 
fell  upon  the  "third  part 
of  the  rivers,  and  upon 
the  fountains  of  the  wa- 
ll ters  ;  and  the  name  of  the 
star  is  called  Wormwood: 
and  the  third  part  of  the 
waters  became  worm- 
wood and  many  men 
died  of  the  waters,  because 
they  were  made  bitter. 

12  And  the  fourth  angel 
sounded,  and  the  third 
part  of  the  sun  was  smit- 
ten, and  the  third  part  of 
the  moon,  and  the  third 
part  of  the  stars  ;  that  the 
third  part  of  them  should 
be  darkened,  and  the  day 
should  not  shine  for  the 
third  part  of  it,  and  the 
night  in  like  manner. 

13  And  I  saw,  and  I  heard 
'an  eagle,  flying  in  mid 
heaven,  saying  with  a 
great  voice,  Woe,  woe, 
woe,  for  them  that  dwell 

1  Gr.  one  eagle. 


12.  And  the  night  in  like  man- 
ner ;  that  is,  the  nocturnal  light, 
given  by  the  moon  and  stars,  as 
well  as  that  of  the  day,  was 
dimmed. 

13.  An  eagle  flying  in  mid- 
heaven.  The  Old  Version  read 
an  angel  flying.  The  change  is 
made  on  overwhelming  manu- 
script authority.  The  eagle  is 
here  probably  a  symbol  of  divine 
judgment.  Comp.  Deut.  28: 
49.  Hosea8:l.  Habakkuk  1 : 
8.  Matt.  24:  28.— Woe,  woe, 
woe,    &c. ;    implying    that     the 

-trumpets  of  the  three  remaining 
angels  portended  still  heavier 
calamities  than  those  which  had 
been  announced.     There  is  great 


on  the  earth,  by  reason 
of  the  other  voices  of  the 
trumpet  of  the  three  an- 
gels, who  are  yet  to 
sound. 

And  the  fifth  angel  9 
sounded,  and  I  saw  a  star 
from  heaven  fallen  unto 
the  earth  :  and  there  was 
given  to  him  the  key  of 
the  pit  of  the  abyss.  And  2 
he  opened  the  pit  of  the 
abyss ;  and  there  went 
up  a  smoke  out  of  the 
pit,  as  the  smoke  of  a 
great  furnace ;  and  the 
sun  and  the  air  were 
darkened  by  reason  of 
the  smoke  of  the  pit. 
And  out  of  the  smoke  3 
came  forth  locusts  upon 
the  earth  ;  and  power  was 
given  them,  as  the 
scorpions  of  the  earth 
have  power.  And  it  was 4 
said  unto  them  that  they 
should  not  hurt  the  grass 


difference  of  opinion  in  regard 
to  the  interpretation  which  is  to 
be  put  upon  the  visions  of  the 
four  first  trumpets, — some  com- 
mentators applying  each  speci- 
fically to  some  particular  calam- 
ity recorded  in  history,  while 
others  regard  them  as  intended 
to  express  only  the  general  idea 
of  disaster  and  suffering,  by 
different  images  and  varied 
forms  of  expression. 

CHAPTER  IX. 

1.  Fallen;  descended.  The 
star  represents  an  angel  of  God, 
as  is  evident  from  the  language 
which  follows. 

3.  Locusts ;  representing  rav- 
aging armies. 


872 


REVELATION. 


9.   4- 


of  the  earth,  neither  any 
green  thing,  neither  any 
tree,  but  only  such  men 
as  have  not  the* seal  of 
God   on  their  foreheads. 

5  And  it  was  given  them 
that  they  should  not  kill 
them,  but  that  they 
should  be  tormented  five 
months :  and  their  tor- 
ment was  as  the  torment 
of    a   scorpion     when    it 

Gstiiketha  man.  And  in 
those  days  men  shall 
seek  death,  and  shall  in 
no  wise  find  it  ;  and  they 
shall  desire  to  die,  and 
death  fleeth  from  them. 

7  And  the  'shapes  of  the 
locusts  were  like  unto 
horses  prepared  for  war  ; 
and  upon  their  heads  as 
it  were  crowns  like  unto 
gold,  and  their  faces  were 

8 as  men's  faces.  And  they 
had  hair  as  the  hair  of 
women,  and  their  teeth 
were  as  the  teeth  of  lions. 

9  And  they  had  breast- 
plates, as  it  were  breast- 
plates of  iron  ;  and  the 
sound  of  their  wings  was 

1  Gr.  likenesses. 

2  That  is,  Destroyer. 


5.  That  they  should  not  Mil 
them;  that  they  should  not  ut- 
terly destroy  the  nations  which 
they  conquered. — Five  months; 
that  is,  for  a  moderate  season, 
represented  by  five  months,  in 
allusion  to  the  period  during 
which  the  activity  of  the  locust 
continues. 

11.  Abaddon;  the  Destroyer. 
There  is  a  greater  degree  of 
unanimity    than     usual    among 


as  the  sound  of  chariots, 
of  many  horses  rushing 
to  war.  And  they  have  10 
tails  like  unto  scorpions, 
and  stings  ;  and  in  their 
tails  is  their  power  to 
hurt  men  five  months. 
They  have  over  them  asli 
king  the  angel  of  the 
abyss  :  his  name  in  He- 
brew is  Abaddon,  and  in 
the  Greek  tongue  he 
hath  the  name 'Apollyon. 

The  first  Woe  is  past :  12 
behold,    there    come   yet 
two  Woes  hereafter. 

And  the  sixth  angel  13 
sounded,  and  I  heard  3a 
voice  from  the  horns  of 
the  golden  altar  which  is 
before  God,  one  saying  to  14 
the  sixth  angel,  which 
had  the  trumpet,  Loose 
the  four  angels  which  are 
bound  at  the  great  river 
Euphrates.  And  the  four  15 
angels  were  loosed,  which 
had  been  prepared  for 
the  hour  and  day  and 
month  and  year,  that  they 
should  kill  the  third  part 
of  men.    And  the  number  16 

3  Gr.  one  ioice. 


those  commentators  who  con- 
sider particular  events  prefig- 
ured by  these  several  symbols, 
in  applying  this  vision,  called 
up  by  the  sounding  of  the  fifth 
trumpet,  to  the  conquests  of  the 
Saracens.  The  description  of 
the  locusts  is  considered  as  pecu- 
liarly adapted  to  represent  the 
character,  appearance,  and  hab- 
its, of  the  Arabian  troops,  by 
which  those  conquests  wore 
achieved. 


-10.  6. 


REVELATION. 


873 


of  the  armies  of  the 
horsemen  was  twice  ten 
thousand  times  ten  thou- 
sand :  I  heard  the  num- 
I7ber  of  them.  And  thus 
I  saw  the  horses  in  the 
vision,  and  them  that  sat 
on  them,  having  breast- 
plates as  of  fire  and  of 
hyacinth  and  of  brim- 
stone :  and  the  heads  of 
the  horses  are  as  the 
heads  of  lions ;  and  out 
of  their  mouths  pro- 
ceedeth  fire  and    smoke 

18  and  brimstone.  By  these 
three  plagues  was  the 
third  part  of  men  killed, 
by  the  fire  and  the  smoke 
and  the  brimstone,  which 
proceeded    out    of    their 

19  mouths.  For  the  power 
of  the  horses  is  in  their 
mouth,  and  in  their  tails  : 
for  their  tails  are  like  un- 
to serpents,  and  have 
heads ;    and    with    them 

20  they  do  hurt.  And  the 
rest  of  mankind,  which 
were  not  killed  with 
these  plagues,  repented 
not  of  the  works  of  their 
hands,  that  they  should 
not  worship  'devils,  and 
the  idols  of  gold,  and  of 
silver,  and  of  brass,  and 
of  stone,  and  of  wood  ; 
which   can    neither    see, 

1  Gr.  demons. 


CHAPTER  X. 

1.  These  images  are  simply 
emblems  of  greatness  and  ma- 
jesty. 


nor  hear,  nor  walk :  and  21 
they  repented  not  of  their 
murders,  nor  of  their 
sorceries,  nor  of  their 
fornication,  nor  of  their 
thefts. 

And  I  saw  another  10 
strong  angel  coming  down 
out  of  heaven,  arrayed 
with  a  cloud ;  and  the 
rainbow  was  upon  his 
head,  and  his  face  was  as 
the  sun,  and  his  feet  as 
pillars  of  fire  ;  and  he  2 
had  in  his  hand  a  little 
book  open :  and  he  set 
his  right  foot  upon  the 
sea,  and  his  left  upon  the 
earth  ;  and  he  cried  with  3 
a  great  voice,  as  a  lion 
roareth :  and  when  he 
cried,  the  seven  thunders 
uttered  their  voices.  And  4 
when  the  seven  thunders 
uttered  their  voices,  I  was 
about  to  write :  and  I 
heard  a  voice  from  heaven 
saying,  Seal  up  the  things 
which  the  seven  thunders 
uttered,  and  write  them 
not.  And  the  angels 
which  I  saw  standing 
upon  the  sea  and  upon 
the  earth  lifted  up  his 
right  hand  to  heaven,  and  6 
sware  by  him  that  liveth 
2  for  ever  and  ever,  who 
created   the  heaven  and 

2  Gr.  unto  the  ages  of  the  ages. 

2.  His  right  foot,  &c.  ;  indi- 
cating a  gigantic  form,  the  sym- 
bol of  majesty  and  power. 

4.  To  write  ;  that  is,  to  record 
what  they  had  uttered. 


874 


REVELATION. 


10.  6 


the  things  that  are  there- 
in, and  the  earth  and  the 
things  that  are  therein, 
1  and  the  sea  and  the 
things  that  are  therein, 
that  there  shall  be 2  time 
7 no  longer:  but  in  the 
days  of  the  voice  of  the 
seventh  angel,  when  he 
is  about  to  sound,  then  is 
finished  the  mystery  of 
God,  according  to  the 
good  tidings  which  he 
declared  to  his  servants 

8  the  prophets.  And  the 
voice  which  I  heard  from 
heaven,  /  heard  it  again 
speaking  with  me,  and 
saying,  Go,  take  the 
book  which  is  open  in  the 
hand  of  the  angel  that 
standeth    upon    the    sea 

9  and  upon  the  earth.  And 
I  went  unto  the  angel, 
saying  unto  him  that  he 
should  give  me  the  little 
book.     And  he  saith  unto 


me 


,  Take  it,  and   eat  it 


1  Some  ancient  authorities  omit  and 
the  sea  and  the  things  that  are  therein. 

2  Or,  delay 


7.  The  mystery  of  God;  the 
designs  of  God,— thus  designated 
because  they  are  mysteries  veiled 
from  the  view  of  men. 

9.  Eat  it  up.  A  similar  image 
is  presented  in  Ezek.  3 :  1-3. 

10.  In  my  mouth  sweet,  &c. ; 
denoting  that  the  contents  of 
the  book,  which  at  first  view 
seemed  pleasant  or  consoling, 
afterwards  awakened  feeliugs  of 
pain  and  distress.  None  but 
conjectural  applications  of  the 
symbols  of  this  chapter  have 
been  made. 

11.  Thou  must  prophesy  again 


up ;  and  it  shall  make 
thy  belly  bitter,  but  in 
thy  mouth  it  shall  be 
sweet  as  honey.  And  Iio 
took  the  little  book  out 
of  the  angel's  hand,  and 
ate  it  up ;  and  it  was  in 
my  mouth  sweet  as 
honey :  and  when  I  had 
eaten  it,  my  belly  was 
made  bitter.  And  theyn 
say  unto  me,  Thou  must 
prophesy  again  3  over 
many  peoples  and  nations 
and  tongues  and  kings. 

And  there  was  given  11 
me  a  reed  like  unto  a 
rod  :  4  and  one  said,  Rise, 
and  measure  the  temple 
of  God,  and  the  altar, 
and  them  that  worship 
therein.  And  the  court  2 
which  is  without  the 
temple  "leave  without, 
and  measure  it  not  ;  for 
it  hath  been  given  unto 
the  nations :  and  the 
holy  city  shall  they  tread 

3  Or,  concerning 

4  Gr.  saying. 

5  Gr.  cast  without. 


over  many  peoples  ;  not,  as  in  the 
Old  Version,  before  many  peo- 
ples. The  true  meaning  is  given 
in  the  margin;  many  peoples 
and  nations  were  to  be  the  sub- 
ject of  the  inspired  writer's 
prophecies. 

CHAPTER  XI. 
2.  Forty  and  two  months;  equal 
to  three  years  and  a  half — a 
period  not  unfrequently  occur- 
ring in  the  Scriptures,  and  sup- 
posed by  some  commentators  to 
be  used  here  for  an  indefinite 
period.  The  mention  of  the 
same  period  in  days  occurs  in  t. 


—11.  10. 


REVELATION. 


875 


under  foot  forty  and  two 

3  months.  And  I  will  give 
unto  my  two  witnesses, 
and  they  shall  prophesy 
a  thousand  two  hundred 
and  threescore  days, 
clothed      in      sackcloth. 

4  These  are  the  two  olive 
trees  and  the  two  'candle- 
sticks, standing  before 
the  Lord   of    the    earth. 

5  And  if  any  man  desireth 
to  hurt  them,  fire  pro- 
ceeded out  of  their 
mouth,  and  devoureth 
their  enemies :  and  if  any 
man  shall  desire  to  hurt 
them,  in  this  manner  must 

6  he  be  killed.  These  have 
the  power  to  shut  the 
heaven,  that  it  rain  not 
during  the  days  of  their 
prophecy  :  and  they  have 
power  over  the  waters  to 
turn  them  into  blood,  and 
to  smite  the  earth  with 
every  plague,  as  often  as 

1  Gr.*  lampstands. 


3,  and  appears  to  indicate  that 
a  specific  time  is  intended. 

3.  Two.  This  number  seems 
intended  simply  to  represent 
plurality.  The  witnesses  are  the 
advocates  and  defenders  of 
Christianity.  — Prophesy;  pro- 
mulgate the  gospel.  —  Clothed  in 
sackcloth  ;  exposed  to  sorrow  and 
suffering. 

5.  The  meaning  is,  that  those 
who  injure  them  shall  suffer  a 
terrible  retribution.  The  image 
of  fire  from  their  mouth — that 
is,  fire  coming  at  their  call — may 
have  been  suggested  by  the  case 
of  Elijah,  (2  Kings  1:10-14,)  a 
supposition  which  is  confirmed 


they  shall  desire.  And  7 
when  they  shall  have 
finished  their  testimony, 
the  beast  that  cometh  up 
out  of  the  abyss  shall 
make  war  with  them,  and 
overcome  them,  and  kill 
them.  And  their  2  dead  8 
bodies  lie  in  the  street  of 
the  great  city,  which 
spiritually  is  called  So- 
dom and  Egypt,  where 
also  their  Lord  was  cruci- 
fied. And  from  among  9 
the  peoples  and  tribes  and 
tongues  and  nations  do 
men  look  upon  their 
3  dead  bodies  three  days 
and  a  half,  and  suffer  not 
their  dead  bodies  to  be 
laid  in  a  tomb.  And  they  10 
that  dwell  on  the  earth, 
rejoice  over  them,  and 
make  merry ;  and  they 
shall  send  gifts  one  to 
another :  because  these 
two  prophets   tormented 

2  Gr.  carcase. 


by  the  language  of  the  next 
verse,  which  also  corresponds 
with  events  in  the  history  of 
Elijah.     (1  Kings  17:18.) 

6.  These  expressions  seem  in- 
tended to  denote  the  power  and 
prevailing  efficacy  of  the  Chris- 
tian's prayer. 

8.  Their  Jjord  ;  not,  as  in  the 
Old  Version,  our  Lord.  In  the 
very  city  where  their  Lord  was 
put  to  death,  they  should  suffer 
divine  judgment  for  their 
crimes.  In  a  symbolical  and 
wholly  figurative  manner,  the 
same  truth  is  stated  which  Christ' 
in  plainer  language  stated  in. 
Luke  19:41-44. 


876 


REVELATION. 


11.   10- 


them  that  dwell  on  the 
Hearth.  And  after  the 
three  days  and  a  half  the 
breath  of  life  from  God 
entered  into  them,  and 
they  stood  upon  their 
feet;  and  great  fear- fell 
upon  them  which  beheld 
12  them.  And  they  heard 
a  great  voice  from  heaven 
saying  unto  them,  Come 
up  hither.  And.  they 
went  up  into  heaven  in 
the  cloud  ;  and  their  ene- 
I3mies  beheld  them.  And 
in  that  hour  there  was  a 
great  earthquake,  and  the 
tenth  part  of  the  city  fell; 
and  there  were  killed  in 
the  earthquake  '  seven 
thousand  persons :  and 
the  rest  were  affrighted, 

1  Gr.  names  of  men,  seven  thousand. 


14.  The  second  woe;  that  is, 
the  second  of  the  three  woes  re- 
ferred to,  9:  12,  and  represented 
by  the  Bounding  of  the  three  last 
trumpets.  The  account  of  the 
first  is  contained  9:  1-11,  and 
of  the  second  from  9:  13  to 
11:13.  Some  commentators  re- 
fer the  announcements  made  un- 
der the  three  woe  trumpets,  as 
they  are  called,  viz.,  the  last 
three  of  the  seven,  to  events  con- 
nected with  the  destruction  of 
Jerusalem;  while,  on  the  other 
hand,  most  Protestant  writers 
consider  them  as  referring  to  the 
history  of  the  Roman  church. 
On  this  latter  supposition,  the 
witnesses  represent  the  succes- 
sion of  the  true  servants  of  God, 
supposed  to  have  continued  in 
an  unbroken  line  through  the 
ages  of   superstition,   preserving 


and  gave    glory    to    the 
God  of  heaven. 

The     second    Woe     isu 
past :  behold,    the   third 
Woe  cometh  quickly. 

And  the  seventh  angel  15 
sounded  ;  and  there  fol- 
lowed great  voices  in 
heaven,  and  they  said, 
The  kingdom  of  the  world 
is  become  the  Icing dom 
of  our  Lord,  and  of  his 
Christ :  and  he  shall 
reign  2  for  ever  and 
ever.  And  the  four  and  ig 
twenty  elders,  which  sit 
before  God  on  their 
thrones,  fell  upon  their 
faces,  and  worshipped 
God,  saying,  We  give  17 
thee  thanks,  O  Lord  God, 
the  Almighty,  which  art 

2  Gr.  unto  the  ages  of  the  ages. 


the  image  of  true  piety  in  the 
world;  and  that  the  slaying  of 
the  witnesses  denotes  some  tem- 
porary triumph  of  the  Roman 
power  over  the  interests  of  true 
Christianity,  which  is  yet  to 
come.  The  time  when  it  is  tc 
be  expected,  they  infer  from 
v.  2,  3,  will  be  in  twelve  hun- 
dred and  sixty  years  from  the 
time  when  the  Roman  church 
fairly  entered  upon  its  career, 
which  epoch  they  place  variously 
between  A.I).  000  and  750.  This 
would  bring  the  events  denoted 
by  the  slaying  of  the  witnesses, 
between  A.  D.  1860  and  2010. 
15.  The  kingdom  of  the  world; 
not  the  kingdoms.  The  whole 
world  is  treated  as  one  kingdom, 
transformed  from  the  dominion 
of  Bio  and  Batan  to  that  of  th« 
Messiah. 


-13.  7. 


REVELATION. 


877 


and  which  wast  ;  because 
thou  hast  taken  thy  great 
power,   and   didst   reign. 

18  And  the  nations  were 
wroth,  and  thy  wrath 
came,  and  the  time  of  the 
dead  to  be  judged,  and 
the  time  to  give  their  re- 
ward to  thy  servants  the 
prophets,  and  to  the 
saints,  and  to  them  that 
fear  thy  name,  the  small 
and  the  great ;  and  to 
destroy  them  that  destroy 
the  earth. 

19  And  there  was  opened 
the  temple  of  God  that 
is  in  heaven  ;  and  there 
was  seen  in  his  temple 
the  ark  of  his  'covenant ; 
and  there  followed  light- 
nings, and  voices,  and 
thunders,  and  an  earth- 
quake, and  great  hail. 

12  And  a  great  sign  was 
seen  in  heaven  ;  a  woman 
arrayed  with  the  sun,  and 
the  moon  under  her  feet, 
and  upon  her  head  a 
crown   of    twelve    stars  ; 

2  and  she  was  with  child  : 
and  she  crieth  out,  tra- 
in  birth,  and  in 


vailing 


1  Or,  testament 


CHAPTER  XII. 
On  an  examination  of  the  pre- 
dictions contained  in  the  two  or 
three  succeeding  chapters,  which 
are  those  connected  with  the 
sounding  of  the  seventh  trumpet, 
it  will  be  evident  that  they  pre- 
figure contests  between  the 
cause  of  Christ  and  the  hostile 
influences  to  which  it  is  exposed ; 
the  woman  and  the  child  repre- 
senting   the    church,     and    the 


pain  to  be  delivered. 
And  there  was  seen  an- 3 
other  sign  in  heaven  ;  and 
behold,  a  great  red  drag- 
on, having  seven  heads 
and  ten  horns,  and  upon 
his  head  seven  diadems. 
And  his  tail  draweth  the  4 
third  part  of  the  stars  of 
heaven,  and  did  cast 
them  to  the  earth :  and 
the  dragon  stood  before 
the  woman  which  was 
about  to  be  delivered, 
that  when  she  was  de- 
livered, he  might  de- 
vour her  child.  And  5 
she  was  delivered  of 
a  son,  a  man  child, 
who  is  to  rule  all 
the  nations  with  a  rod  of 
iron  :  and  her  child  was 
caught  up  unto  God,  and 
unto  his  throne.  And  6 
the  woman  fled  into  the 
wilderness,  where  she 
hath  a  place  prepared  of 
God,  that  there  they  may 
nourish  her  a  thousand 
two  hundred  and  three- 
score days. 

And  there  was  war  in  7 
heaven  :  Michael  and  his 


dragon  her  enemies.  Some  com- 
mentators consider  these  con- 
tests as  the  struggles  of  the 
early  church  against  Jewish  and 
pagan  hostility ;  while  others 
consider  the  dragon  as  the  em- 
blem ox  Popery,  and  of  course 
they  extend  the  period  of  this 
conflict  down  to  much  later 
times. 

7.  And    there    was;    that    is, 
there   had  been  previously ;  for 


878 


REVELATION. 


12.  7— 


angels  going  forth  to  war 
with  the  dragon  ;  and  the 
dragon    warred    and  his 

8  angels  ;  and  they  pre- 
vailed not,  neither  was 
their    place    found     any 

9  more  in  heaven.  And 
the  great  dragon  was  cast 
down,  the  old  serpent*, 
he  that  is  called  the  Devil 
and  Satan,  the  deceiver 
of  the  whole  '  world  ;  he 
was  cast  down  to  the 
earth,  and  his  angels 
were  cast  down  with  him. 

10  And  I  heard  a  great  voice 
in  heaven,  saying,  2  Now 
is  come  the  salvation,  and 
the  power,  and  the  king- 
dom of  our  God,  and  the 
authority  of  his  Christ: 
for  the  accuser  of  our 
brethren  is  cast  down, 
which  accuseth  them  be- 
fore  our    God    day   and 

11  night.  And  they  over- 
came him  because  of  the 
blood  of  the  Lamb,  and 
because  of  the  word  of 
their  testimony  ;  and  they 
loved  not  their  life  even 

12  unto  death.  Therefore 
rejoice,    0    heavens,  and 

1  Gr.  inhabited  earth. 

2  Or,  Now  is    the  salvation,    and  the 
power,    and    the   kingdom,   become   our 


the  passage  7-13,  seems  intro- 
duced as  a  narrative  of  the  or- 
igin of  the  hostility  manifested 
by  the  dragon  against  the  woman 
and  her  son. 

14.  The  narrative  of  the  per- 
secutions of  the  woman,  which 
had  been  left  at  v.  7,  to  explain 
the  preceding  circumotaucto  iu 


ye  that  sdwell  in  them. 
Woe  for  the  earth  and 
for  the  sea  :  because  the 
devil  is  gone  down  unto 
you,  having  great  wrath, 
knowing  that  he  hath 
but  a  short  time. 

And  when  the  dragon  13 
saw  that  he  was  cast 
down  to  the  earth,  he 
persecuted  the  woman 
which  brought  forth  the 
man  child.  And  there  14 
were  given  to  the  woman 
the  two  wings  of  the 
great  eagle,  that  she 
might  fly  into  the  wilder- 
ness unto  her  place,  where 
she  is  nourished  for  a 
time,  and  times,  and 
half  a  time,  from  the 
face  of  the  serpent.  And  15 
the  serpent  cast  out  of 
his  mouth  after  the 
woman  water  as  a  river, 
that  he  might  cause  her 
to  be  carried  away  by  the 
stream.  And  the  earth  16 
helped  the  woman,  and 
the  earth  opened  her 
mouth,  and  swallowed 
up  the  river  which  the 
dragon   cast    out   of    his 

God's,  and  the  authority  is  become  his 
Christ's 
3  Gr.  tabernacle. 


the  history  of  the  dragon,  is 
Plow  resumed. — A  time,  times, 
a nil  half  a  time;  a  year,  two 
years,  and  a  half;  that  is,  three 
years  and  a  half, — still  another 
mode  of  varying  the  expression 
nf  the  period  already  repeatedly 
designated  in  different  forms. 
(11:2,3.     13;  G.) 


-13.  7. 


REVELATION. 


879 


17  mouth.  And  the  dragon 
waxed  wroth  with  the 
woman,  and  went  away 
to  make  war  with  the 
rest  of  her  seed,  which 
keep  the  commandments 
of    G-od,    and    hold    the 

13 testimony  of  Jesus:  and 
he  stood  upon  the  sand 
of  the  sea. 

And  I  saw  a  beast  com- 
ing up  out  of  the  sea, 
having  ten  horns  and 
seven  heads,  and  on  his 
horns  ten  diadems,  and 
upon  his  heads  names  of 

2  blasphemy.  And  the 
beast  which  I  saw  was 
like  unto  a  leopard,  and 
his  feet  were  as  the  feet 
of  a  bear,  and  his  mouth 
as  the  mouth  of  a  lion : 
and  the  dragon  gave  him 
his  power,  and  his  throne, 

3  and  great  authority.  And 
I  saw  one  of  his  heads  as 


1  Gr;  slain. 

2  Or,  to  do  his  works  during    See  Dan. 
xi.  28. 


CHAPTER  XIII. 

1.  The  reading  of  the  Old 
Version  was,  1"  stood  upon  the 
sand  of  the  sea,  John  being  the 
subject  of  the  verb;  the  New 
Version  gives,  he  stood  upon  the 
sand,  the  dragon  being  the  sub- 
ject, and  the  verse  belonging  to 
the  preceding  chapter.  The 
manuscript  authority  is  in  favor 
of  the  reading  of  the  New  Ver- 
sion, though  some  scholars,  in- 
cluding Tischendorf  and  Alford, 
regard  the  reading  of  the  Old 
Version  as  more  probably  cor- 
rect. 

2.  This  description  seems  in- 
tended simply  to  denote  that  in 


though  it  had  been  'smit- 
ten unto  death ;  and  his 
death-stroke  was  healed : 
and  the  whole  earth  won- 
dered after  the  beast ; 
and  they  worshipped  the  4 
dragon,  because  he  gave 
his  authority  unto  the 
beast ;  and  they  wor- 
shipped the  beast,  saying, 
Who  is  like  unto  the 
beast?  and  who  is  able  to 
war  with  him  %  and  there  5 
was  given  to  him  a  mouth 
speaking  great  things  and 
blasphemies  ;  and  there 
was  given  to  him  authori- 
ty 2to  continue  forty  and 
two  months.  And  he  6 
opened  his  mouth  for 
blasphemies  against  God, 
to  blaspheme  his  name, 
and  his  tabernacle,  even 
them  that 3  dwell  in  the  . 
heaven,  4And  it  was  7 
given  unto  him  to  make 

3  Gr.  tabernacle. 

4  Some  ancient  authorities  omit  And 
it  was  given.,  .overcome  them. 


the  form  of  the  monster  were 
combined  all  the  marks  and 
characteristics  of  savage  feroc- 
ity.—  The  dragon  ;  Satan. 

3.  Wondered  after  the  least; 
worshipped  and  honored  him. 

4.  They  worshipped  the  dragon; 
that  is,  in  effect,  they  wor- 
shipped Satan,  by  serving  and 
honoring  the  power  which  Sa- 
tan had  raised. 

5.  Forty  and  two  months  ;  the 
same  mystical  period  of  three 
years  and  a  half  again  recur- 
ring. 

7.  And  it  was  given  unto  him ; 
he  was  permitted.  The  beast 
described  in  this  and  the  pre- 


880 


REVELATION. 


13.  7— 


war  with  the  saints,  and 
to  overcome  them  :  and 
there  was  given  to  him 
authority  oyer  every  tribe 
and   people    and   tongue 

8  and  nation.  And  all  that 
dwell  on  the  earth  shall 
worship  him,  every  one 
whose  name  hath  not 
been  'written  in  the  book 
of  life  of  the  Lamb  that 
hath  been  slain  from  the 
foundation  of  the  world. 

9  If  any  man  hath  an  ear, 

10  let  him  hear.  3If  any  man 
*is  for  captivity,  into  cap- 
tivity he  goeth  :  if  any 
man  shall  kill  with  the 
sword,  with  the  sword 
must  he  be  killed.  Here 
is  the  patience  and  the 
faith  of  the  saints. 

11  And  I  saw  an  other  beast 
coming  up  out  of  the 
earth ;  and  he  had  two 
horns  like  unto  a  lamb, 
and  he  spake  as  a  dragon. 

12  And  he  exerciseth  all  the 
authority  of  the  first 
beast  in  his  sight.  And 
he  maketh  the  earth  and 
them  that  dwell  therein 
to  worship  the  first  beast, 
whose  death-stroke  was 

13  healed.      And  he   doeth 

1  Or,  written  from  the  foundation  of 
the  world,  in  the  book. .  .slain. 

2  The  Greek  text  i*  this  verbe  is  some- 
what uncertain. 


ceding  verses,  has  been  consid- 
ered by  some  commentators  as  a 
personification  of  enmity  to  the 
cause  of  Christ  in  general ;  and 
by  others  as  representing  particu- 
larly the  power  of  pagan  Rome. 
14.  And  he  deceiveth  them,  &c. 


great  signs,  that  he 
should  even  make  tire  to 
come  down  out  of  heaven 
upon  the  earth  in  the 
sight  of  men.  And  he  14 
deceiveth  them  that 
dwell  on  the  earth  by 
reason  of  the  signs  which 
it  was  given  him  to 
do  in  the  sight  of  the 
beast ;  saying  to  them 
that  dwell  on  the  earth, 
that  they  should  make 
an  image  to  the  beast, 
who  hath  the  stroke  of 
the  sword,  and  lived. 
And  it  was  given  untold 
Mm  to  give  breath  to  it,  ; 
even  to  the  image  of  the 
beast,  4that  the  image  of 
the  beast  should  both 
speak,  and  cause  that  as 
many  as  should  not  wor- 
ship the  image  of  the 
beast  should  be  killed. 
And  he  causeth  all,  the  16 
small  and  the  great,  and 
the  rich  and  the  poor,  and 
the  free  and  the  bond, 
that  there  be  given  them 
a  mark  on  their  right 
hand,  or  upon  their  fore- 
head ;  and  that  no  man  17 
should  be  able  to  buy  or 
to  sell,  save  he  that  hath 

3  Or,  leadeth  into  captiv It y 

4  Some  ancient  authorities  read  that 
even  the  image  of  the  beast  should  speak, , 

and  he  shall  cause  &c. 


As  the  first  beast  (1-10)  repre- 
sents plainly  open  and  violent 
hostility  to  the  Christian  name, 
the  second  as  clearly  indicates 
a  secret  and  doubtful  enmity, 
accomplishing  its  purposes  by 
cunning  and  imposture. 


—14.  4. 


REVELATION. 


881 


the  mark,  even  the  name 
of  the  beast  or  the  niim- 

lsber  of  his  name.  Here  is 
wisdom.  He  that  hath 
understanding,  let  him 
count  the  number  of  the 
beast ;  for  it  is  the  num- 
ber of  a  man :  and  his 
number  is  'Six  hundred 
and  sixty  and  six. 

14  And  I  saw,  and  behold, 
the  Lamb  standing  on  the 
mount  Zion,  and  with 
him  a  hundred  and  forty 
and  four  thousand,  hav- 
ing his  name,  and  the 
name  of  his  Father,  writ- 
ten  on   their    foreheads. 

1  Some    ancient   authorities  read  Six 


18.  His  number  is  Six  hundred 
and  sixty  and  .six.  This  mystical 
number,  666,  intended,  appa- 
rently, to  designate,  in  some 
way  or  other,  the  name  of  the 
power  described  under  the  simi- 
litude of  the  two-horned  beast, 
has  come  down  through  the 
whole  succession  of  commenta- 
tors on  the  sacred  volume,  a 
standing  enigma  on  which  their 
research  and  ingenuity  have 
been  exercised  in  vain.  The 
clew  which  they  have  attempted 
to  follow  is  this:  The  Greeks, 
having  no  separate  characters  to 
represent  numbers,  usually  ex- 
pressed them  by  the  letters  of 
their  alphabet,  each  letter  re- 
ceiving, for  this  purpose,  the 
assignment  of  a  certain  deter- 
minate value.  Now,  by  adding 
together  the  values  expressed 
by  the  several  letters  of  a  name, 
a  number  is  obtained  which  is 
called  the  number  of  that  name. 
Accordingly,  it  has  been  gener- 
ally supposed  that  the  name  of 
the   government,   or   church,  or 


And  I  heard  a  voice  from  2 
heaven,  as  the  voice  of 
many  waters,  and  as  the 
voice  of  a  great  thunder  : 
and  the  voice  which  I 
heard  was  as  the  voice  of 
harpers  harping  with 
their  harps :  and  the}-  a 
sing  as  it  were  a  new 
song  before  the  throne, 
and  before  the  four  living 
creatures  and  the  elders  : 
and  no  man  could  learn 
the  song  save  the  hun- 
dred and  forty  and  four 
thousand,  even  they  that 
had  been  purchased  out 
of  the  earth.     These  are  4 

hundred  and  sixteen. 


person,  or  influence,  whichever 
it  may  have  been  that  was  in- 
tended to  be  prefigured  by  this 
beast,  thus  reduced  to  a  num- 
ber, would  be  666.  A  great 
variety  of  names  have  conse- 
quently been  proposed  which 
answer  this  condition.  Protes- 
tant commentators  generally, 
who  consider  the  beast  as  de- 
noting the  Papal  power,  refer 
this  number  to  the  word  La- 
teinos,  the  supposed  Greek  form 
for  the  expression  The  Latin; — 
meaniug  the  Latin  church,  by 
which  expression  the  Roman 
church  was  originally  desig- 
nated. 

CHAPTER  XIV. 
10  The  words  his   name   moL 
are  added  in  the  New  Version  on 
the  authority    of  almost  all  the 
ancient  manuscripts. 

3.  No  man  could  learn  that 
song ;  could  experience  the  joy 
which  that  song  expressed. 

4.  Not  defiled  with  women  ; 
with  idolatry,  a  sin  often  char- 
acterized  in    the  Scriptures  by 


882 


REVELATION. 


14.4— 


they  which  were  not  de- 
filed with  women ;  for 
they  are  virgins.  These 
are  they  which  follow  the 
Lamb  whithersoever  he 
goeth.  These-  were  pur- 
chased from  among  men, 
to  be  the  firstfruits  unto 
God  and  unto  the  Lamb. 

5  And  in  their  mouth  was 
found  no  lie  ;  they  are 
without  blemish. 

6  And  I  saw  another  an- 
gel flying  in  mid  heaven, 
having  an  eternal  gospel 
to  proclaim  unto  them 
that  'dwell  on  the  earth, 
and  unto  every  nation  and 
tribe  and  tongue  and  peo- 

7  pie  ;  and  he  saith  with  a 
great  voice,  Fear  Gfod, 
and  give  him  glory ;  for 
the  hour  of  his  judgement 
is  come :  and  worship 
him  that  made  the  heaven 
and  the  earth  and  sea  and 
fountains  of  waters. 

8  And  another,  a  second 
angel,  followed,  saying, 
Fallen,  fallen  is  Babylon 
the  great,  which  hath 
made  all  the  nations  to 
drink  of  the  wine  of  the 
wrath  of  her  fornication. 

9  And  another  angel,  a 
third,  followed  them,  say- 
ing with  a  great  voice,  If 

1  Gr.  sit. 

2  Gr.  mingled. 

3  Gr.  unto  ages  of  ages. 


the  metaphor  here  employed. — 
Virgins;  pure  in  their  fidelity 
to  the   worship  of  Jehovah. 

5.   In  the  Old  Version  in   this 
verse,  the  words  are  added,  before 


any  man  worshippeth  the 
beast  and  his  image,  and 
receive th  a  mark  on  his 
forehead,  or  upon  his 
hand,  he  also  shall  drink  lo 
of  the  wine  of  the  wrath 
of  God,  which  is  2  pre- 
pared unmixed  in  the  cup 
of  his  anger  ;  and  he  shall 
be  tormented  with  fire 
and  brimstone  in  the 
presence  of  the  holy 
angels,  and  in  the  pres- 
ence of  the  Lamb: 
and  the  smoke  of  their  11 
torment  goeth  up  3for 
ever  and  ever;  and  they 
have  no  rest  day  and 
night,  they  that  worship 
the  beast  and  his  image, 
and  whoso  receiveth  the 
mark  of  his  name.  Here  12 
is  the  patience  of  the 
saints,  they  that  keep  the 
commandments  of  God, 
and  the  faith  of  Jesus. 

And  I  heard  a  voice  13 
from  heaven  saying, 
Write,  Blessed  are  the 
dead  which  die  4  in  the 
Lord  from  henceforth ; 
yea,  saith  the  Spirit,  that 
they  may  rest  from  their 
labours ;  for  their  works 
follow  with  them. 

And  I  saw,  and  behold,  14 
a  white   cloud ;    and   on 


4  Or.  in  the  Lord, 
yea,  saith  the  Spirit 


From  henceforth, 


the  throne  of  God,  but  there  is 
very  little  manuscript  authority 
for  the  addition. 

13.    Their  loorhs  ;  the  memory 
and  reward  of  their  works. 


^-T5.  2. 


REVELATION. 


883 


the  cloud  /  saw  one  sit- 
ting like  unto  '  a  son  of 
man,  having  on  his  head 
a  golden  crown,  and  in 
his  hand  a  sharp  sickle. 

15  And  another  angel  came 
out  from  the  temple,  cry- 
ing with  a  great  voice  to 
him  that  sat  on  the  cloud, 
Send  forth  thy  sickle, 
and  reap  :  for  the  hour  to 
reap  is  come ;  for  the 
harvest   of   the    earth  is 

iGa  over-ripe.  And  he  that 
sat  on  the  cloud  cast  his 
sickle  upon  the  earth ; 
and  the  earth  was  reaped. 

17  And  another  angel  came 
out  from  the  temple  which 
is  in  heaven,  he  also  hav- 

I8ingasharp  sickle.  And 
another  angel  came  out 
from  the  altar,  he  that 
hath  power  over  lire  ;  and 
he  called  with  a  great 
voice  to  him  that  had  the 
sharp       sickle,      saying, 


1  Or,  the  Son 


2  Gr.  dried  up. 


16.  And  the  earth  icas  reaped. 
This  reaping  by  the  Lamb  repre- 
sents, perhaps,  the  gathering  of 
the  good,  as  the  second  reaping 
(17-19)  plainly  denotes  the  gen- 
eral summoning  of  the  wicked 
to  judgment  and  retribution. 

20.  Unto  the  bridles  of  the 
horses;  that  is,  in  depth.  The 
bridle  of  the  horse  dipping  into 
the  surface  of  water  through 
which  the  rider  is  passing,  indi- 
cates to  him  the  depth  of  the 
flood. — A  thousand  and  six  hun- 
dred furlongs ;  over  avast  extent 
of  ground.  These  expressions 
are  designed  to  indicate  the 
greatness  and  the  extent  of  the 


Send  forth  thy  sharp 
sickle,  and  gather  the 
clusters  of  the  vine  of  the 
earth  ;  for  her  grapes  are 
fully  ripe.  And  the  an- 19 
gel  cast  his  sickle  into  the 
earth,  and  gathered  the 
3  vintage  of  the  earth,  and 
cast  it  into  the  winepress, 
the  great  winepress,  of  the 
wrath  of  Gfod.  And  the  20 
winepress  was  trodden 
without  the  city,  and 
there  came  out  blood  from 
the  winepress,  even  unto 
the  bridles  of  the  horses, 
as  far  as  a  thousand  and 
six  hundred  furlongs. 

And  I  saw  another  sign  15 
in  heaven,  great  and  mar- 
vellous, seven  angels  hav- 
ing seven  plagues,  which 
are  the  last,  for  in  them 
is  finished  the  wrath  of 
God. 

And  I  saw  as  it  were  2 
a  glassy  sea  mingled  with 

3  Gr.  vine. 


destruction  with  which  the  ene- 
mies of  God  will  finally  be  over- 
whelmed. 

CHAPTER  XV. 

1.  Is  finished ;  fulfilled,  con- 
summated. 

2.  A  glassy  sea;  not  a  sea  of 
glass.  The  appearance,  not  the 
material,  of  the  sea  is  indicated 
in  the  original.  The  other 
chauges  in  this  verse,  mainly 
verbal,  are  made  on  the  author- 
ity of  ancient  manuscripts.  The 
picture  of  the' redeemed  standing 
by  the  glassy  sea,  is  drawn  .from 
the  history  of  the  time  when 
Israel,  led  by  God,  passed 
through  the  Red  Sea,   and  sang 


884 


REVELATION. 


15.   2 


fire  ;  and  them  that  come 
victorious  from  the  beast, 
and  from  his  image,  and 
from  the  number  of  his 
name,  standing  'by  the 
glassy  sea,  having  harps 

3  of  God.  And  they  sing 
the  song  of  Moses  the 
servant  of  -God,  and  the 
song  of  the  Lamb,  saying, 
Great  and  marvellous  are 
thy  works,  O  Lord  God, 
the  Almighty ;  righteous 
and  true  are  thy  ways, 
thou  King  of   the  2ages. 

4  Who  shall  not  fear,  0 
Lord,  and  glorify  thy 
name?  for  thou  only  art 
holy ;  for  all  the  nations 
shall  come  and  worship 
before    thee;     for    thy 

1  Or,  upon 

2  Many  ancient  authorities  read    na- 
tions. 


the  song  of  Moses  after  their 
deliverance  from  Egypt. — The 
bead  ;  the  one  described  13:  11- 
18. 

3.  The  song  of  Moses';  a  song 
expressive  of  the  same  senti- 
ments with  those  of  the  song 
which  Moses  sung  after  his  deli- 
verance from  the  Egyptians. 
(Ex.  15:  1-19.)— King  of  the 
ages.  This  was  the  marginal 
reading  of  the  Old  Version,  in 
which  the  text  gave  King  of 
saints. 

5.  The  tent  under  which  the 
ark  was  sheltered  during  the 
journey ings  of  the  children  of 
Israel  was  called  tfa  tabernacle  of 
the  testimony,  or  the  tabernacle  of 
witness,  as  it  contained,  in  the 
manifestation  of  the  divine  glory 
which  appeared  between  the 
cherubim,  a  testimony  or  evi- 
dence of  the  divine  presence  and 


righteous  acts  have  been 
made  manifest. 

And  after  these  things  5 
I  saw,  and  the  temple  of 
the  tabernacle  of  the  tes- 
timony   in    heaven    was 
opened  :  and  there  came  6 
out  from  the  temple  the 
seven  angels  that  had  the 
seven    plagues,     arrayed 
' 'with precious  stone,  pure 
and  bright,  and  girt  about 
their  breasts  with  golden 
girdles.     And  one  of  the  7 
four  living  creatures  gave 
unto    the    seven    angels 
seven  golden   bowls  full 
of  the  wrath  of  God,  who 
liveth  4for  ever  and  ever. 
And  the  temple  was  tilled  8 
with     smoke     from    the 


3  Many    ancient    authorities    read   in 
linen. 

4  Gr.  unto  the  ages  of  the  ages. 


protection.  The  temple  of  this 
tabernacle  is  the  inner  or  most 
sacred  part  of  it. 

6.  Arrayed  with  precious 
stone.  The  Greek  for  stone 
is  "lithon,"  and  for  linen 
is  "linon."  The  Old  Version 
gave  linen,  which  certainly  fur- 
nished a  simpler  and  more  in- 
telligible reading.  On  the 
change  here  made,  Dr.  Crosby, 
one  of  the  revisers,  says,  4i  cer- 
tainly, lithon,  i.  e.,  stone,  is  the 
harder  reading,  but  I  doubt 
whether  in  these  days  it  is  the 
best." 

7.  Golden  bawls;  not  vials. 
The  original  indicates  a  shallow 
bowl  or  cup,  usually  without  a 
stand  or  foot.  The  substitution 
of  bowl  for  vial,  is  made 
throughout  the  book  of  Revela- 
tions.    See   Rev.    5:   8.     16:   1, 


-16.  10. 


REVELATION. 


885 


glory  of  God,  and  from 
his  power  ;  and  none  was 
able  to  enter  into  the 
temple,  till  the  seven 
plagues  of  the  seven  an- 
gels should  be  finished. 
IS  And  I  heard  a  great 
voice  out  of  the  temple, 
saying  to  the  seven  angels, 
Go  ye,  and  pour  out  the 
seven  bowls  of  the  wrath 
of  God  into  the  earth. 

2  And  the  first  went,  and 
poured  out  his  bowl  into 
the  earth  ;  and  'it  became 
a  noisome  and  grievous 
sore  upon  the  men  which 
had  the  mark  of  the 
beast,  and  which  wor- 
shipped his  image. 

3  And  the  second  poured 
out  his  bowl  into  the  sea  ; 
and  'it  became  blood  as 
of  a  dead  man  ;  and  every 
2  living  soul  died,  even  the 
things  that  were  in  the 
sea. 

4  And  the  third  poured 
out  his  bowl  into  the 
rivers  and  the  fountains 
of    the   Avaters ;    3and   Jit 

5  became    blood.      And    I 


1  Or,  there  came 

2  Gr.  soulof  life. 

3  Some  ancient' authorities  read  cnicl 
they  became. 


CHAPTER   XVI. 

5.  Thou  Holy  One  ;  this  phrase 
is  substituted  for  the  words,  and 
shall  le,  &c,  in  the  Old.  Version, 
for  which  there  is  no  adequate; 
authority. 

G.  They  are  icorthy ;  they  de- 
serve this  retribution. 

7.  /  heard  the  altar  saying ;  a 


heard  the  angel  of  the 
waters  saying,  Righteous 
art  thou,  which  art  and 
which  wast,  thou  Holy 
One,  because  thou  didst 
thus  "judge:  for  they  6 
poured  out  the  blood  of 
saints  and  prophets,  and 
blood  hast  thou  given 
them  to  drink  :  they  are 
worthy.  And  I  heard  the  7 
altar  saying,  Yea,  O  Lord 
God,  the  Almighty,  true 
and  righteous  are  thy 
judgements. ' 

And  the  fourth  poured  8 
out  his  bowl  upon  the 
sun  ;  and  it  was  given  un- 
to 5it  to  scorch  men  with 
fire.  And  men  were  9 
scorched  with  great  heat : 
and  they  blasphemed  the 
name  of  the  God  which 
hath  the  power  over 
these  plagues ;  and  they 
repented  not  to  give  him 
glory. 

And  the   fifth    poured  10 
out   his   bowl   upon    the 
throne     of       the     beast ; 
and    his 
darkened ;      ana 


kingdom 


they 


4  Or,  judge.    Because  they ..  .prophets 

thou  hast  given  them  blood  also  to  drink 

5  Or,  him 


rhetorical  form  of  speech  in 
which  the  altar  is  personified 
and  given  by  the  imagination  of 
the  seer  a  voice.  In  the  Old 
Version  the  fulness  of  this  meta- 
phor was  lost  by  the  substitution 
of  a  somewhat  tame  expression, 
•'I  heard  another  out  of  the 
altar  say,"  as  though  one  were 
concealed  beneath  or  behind  it. 


886 


REVELATION. 


16.  10- 


gnawed  their  tongues  for 
n  pain,  and  they  blas- 
phemed the  God  of 
heaven  because  of  their 
pains  and  their  sores ; 
and  they  repented  not  of 
their  works. 

12  And  the  sixth  poured 
out  his  bowl  upon  the 
great  river,  the  river  Eu- 
phrates ;  and  the  water 
thereof  was  dried  up, 
that  the  way  might 
be  made  ready  for 
the      kings     that     come 

13  from  the  sunrising.  And 
I  saw  coming  out  of 
the  mouth  of  the  dragon, 
and  out  of  the  mouth 
of  the  beast,  and  out 
of    the     mouth    of     the 

14  false  prophet,  three  un- 
clean spirits,  as  it  were 
frogs :  for  they  are  spirits 
of  'devils,  working  signs  ; 
which  go  forth  2  unto  the 
kings  of  the  whole 
3world,    to    gather    them 

1  Gr.  demons. 

2  Or,  vpon 

3  Gr.  inhabited  earth. 


11.  And  they  repented  not  of 
their  works.  Experiencing  the 
bitter  fruits  and  consequences 
of  sin  has  little  tendency  to  bring 
men  to  repentance  and  salva- 
tion in  this  life;  and  we  have 
no  reason  to  expect  any  different 
result  in  the  life  to  come.  Ruin 
brought  by  transgression  in- 
duces, not  sorrow  and  repent- 
ance, but  a  certain  insane  resent- 
ment and  despair. 

15.  The  words  of  this  verse 
seem  to  be  intended  as  those  of 
Christ;  but  their  connection 
with  the  context  is  not  obvious. 


together  unto  the  war  of 
the  great  day  of  God,  the 
Almighty.  (Behold,  1 15 
come  as  a  thief.  Blessed 
is  he  that  watcherh,  and 
keepeth  his  garments, 
lest  he  walk  naked,  and 
they  see  his  shame.)  And  16 
they  gathered  them  to- 
gether into  the  place 
which  is  called  in  Hebrew 
Har-Magedon. 

And  the  seventh  poured  17 
out  his  bowl  upon  the 
air  ;  and  there  came  forth 
a  great  voice  out  of  the 
temple,  from  the  throne, 
saying,  It  is  done:  and  18 
there  were  lightnings,  and 
voices,  and  thunders ; 
and  there  was  a  great 
earthquake,  such  as  was 
not  since  "there  were  men 
upon  the  earth,  so  great 
an  earthquake,  so  mighty. 
And  the  great  city  was  19 
divided  into  three  parts, 
and    the    cities     of     the 

4  Some  ancient  authorities  read  there 
was  a  man. 


16.  Har-Magedon.  The  mean- 
ing of  this  name  is  not  under- 
stood, although  various  conjec- 
tural explanations  of  it  have 
been  attempted. 

17.  Out  of  the  temple.  The 
Old  Version  adds  the  explana- 
tory phrase  of  heaven.  The  ex- 
planation is  correct,  but  there  is 
no  necessity  for  it,  and  it  is  only 
found  in  one  of  the  ancient 
manuscripts. 

19.  Divided  into  three  parts; 
that  is,  perhaps,  broken  up 
by  the  earthquake,  and  de- 
stroyed. 


—17.  3. 


REVELATION. 


88T 


nations  fell :  and  Babylon 
the  great  was  remembered 
in  the  sight  of  God,  to 
give  unto  her  the  cup  of 
the  wine  of  the  fierceness 

20  of  his  wrath.  And  every 
island  fled  away,  and  the 
mountains      were    not 

21  found.  And  great  hail, 
every  stone  about  the 
weight  of  a  talent, 
come  th  down  out  of 
heaven  upon  men :  and 
men  blasphemed  God  be- 
cause of  the  plague  of 
the  hail ;  for  the  plague 
thereof  is  exceeding 
great. 

17     And  there  came  one  of 

1  Or,  names  full  of  blasphemy 


21.  That,  the  outpouring  of 
the  seven  vials  is  intended  to 
represent  a  series  of  judgments 
and  calamities  brought  upon  the 
enemies  of  God,  is  very  plain ; 
bnt  in  applying  the  several  sym- 
bols to  specific  events  in  history 
which  have  since  occurred,  com- 
mentators have  been  extremely 
divided  in  opinion. 

CHAPTER   XVII. 

From  the  commencement  of 
this  chapter  to  the  end  of  the 
book  there  extends  a  connected 
train  of  prophetical  annuncia- 
tion, the  general  import  of  which 
seems  clear.  Under  the  figure 
of  a  woman  seated  upon  a  beast, 
though  the  symbol  is  afterwrards 
changed  to  that  of  a  city  desig- 
nated by  the  name  Babylon,  some 
great  foe  to  the  cause  of  Christ 
and  of  piety  is  represented,  at 
first  in  a  state  of  great  activity 
and  power,  and  afterwards  over- 
whelmed with  a  very  sudden 
and  complete  destruction.  The 
terrible    severity   of   this   over- 


the  seven  angels  that  had 
the  seven  bowls,  and 
spake  with  me,  saying, 
Come  hither,  I  will  shew 
thee  the  judgement  of  the 
great  harlot  that  sitteth 
upon  many  waters  ;  with  2 
whom  the  kings  of  the 
earth  committed  fornica- 
tion, and  they  that  dwell 
in  the  earth  were  made 
drunken  with  the  wine  of 
her  fornication'.  And  he  3 
carried  me  away  in  the 
Spirit  into  a  wilderness  : 
and  I  saw  a  woman  sitting 
upon  a  scarlet-coloured* 
beast,  'full  of  names  of 
blasphemy,  having  seven 


throw  is  enforced  by  a  variety 
of  images  and  representations 
in  ch.  18,  which  are  followed 
by  an  account  of  rejoicings 
among  the  people  of  God  at  the 
great  deliverance. 

1.  Many  waters.  The  meaning 
of  this  expression  is  explained 
in  v.  15. 

2.  Fornication ;  representing 
the  sin  of  idolatry. 

3.  A  scarlet-colored  beast.  The 
description  of  this  beast  is  very 
similar  to  that  of  the  one  men- 
tioned 13:  1-7.  The  seven  heads 
here  named  are  afterwards  ex- 
plained as  the  seven  mountains 
on  which  the  woman  sitteth,  (v. 
9;)  and  the  woman  is,  in  v.  8, 
said  to  represent  a  great  city. 
Nowr,  as  it  has  been  one  of  the 
most  characteristic  distinctions 
of  Rome,  in  all  ages,  that  it  was 
built  upon  seven  hills,  commen- 
tators have  generally  been  agreed 
that  Rome  is  intended  by  this 
symbol.  Some,  however,  sup- 
pose   that  Pagan     Rome,    and 


888 


REVELATION. 


17.  3— 


heads    and    ten     horns. 

4  And  the  woman  was  ar- 
rayed in  purple  and  scar- 
let, and  'decked  with  gold 
and  precious  stone  and 
pearls,  having  in  her  hand 
a  golden  cup  full  of 
abominations,  2even  the 
unclean  things  of  her  for- 

5  nication,  and  upon  her 
forehead  a  name  written, 

'MYSTERY,  BABYLON  THE 
GREAT,  THE  MOTHER  OF 
THE  HARLOTS  AND  OF  THE 
ABOMINATIONS   OF   THE 

6  earth.  And  I  saw  the 
woman  drunken  with  the 
blood  of  the  saints,  and 
with  the  blood  of  the 
'martyrs  of  Jesus.  And 
when  I  saw  her,  I  won- 
dered with  a  great  won- 

7  der.  And  the  angel  said 
unto  me,  Wherefore  didst 
thou  wonder  ?  I  will  tell 
thee  the  mystery  of  the 
woman,  and  of  the  beast 

1  Gr.  gilded. 

2  Or,  and  of  the  unclean  things 

:i  Or,  a  mystery,    BABYLON    TEE 
GREAT 
4  Or,  witnesses 


others  that  Papal  Rome,  is 
mean  t.  Protestant  writers  gene- 
rally give  it  the  latter  interpre- 
tation. 

5.  Names  and  designations  of 
rank  and  office  were  often  at- 
tached to  the  forehead  in  ancient 
times. 

(j.  With  a  great  wonder;  not 
admiration.  Admiration  is  no 
longer  used  in  the  simple  sense 
of  wonder  or  astonishment. 

8.  Was,  and  is  not.  Similar 
phraseology  occurs  at  the  close 
of  v.  8,     It  expresses  great  fluc- 


thafc  carrieth  her,  which 
hath  the  seven  heads  and 
the  ten  horns.  The  beasts 
that  thou  sawest  was,  and 
is  not ;  and  is  about  to 
come  up  out  of  the  abyss, 
5and  to  go  into  perdition. 
And  they  that  dwell  on 
the  earth  shall  wonder, 
they  whose  name  hath 
not  been  written  6in  the 
book  of  life  from  the 
foundation  of  the  world, 
when  they  behold  the 
beast,  how  that  he  was, 
and  is  not,  and  7shall 
come.  Here  is  the  "mind  9 
which  hath  wisdom.  The 
seven  heads  are  seven 
mountains,  on  which  the 
woman  sitteth:  and  "they  10 
are  seven  kings  ;  the  live 
are  fallen,  the  one  is,  the 
other  is  not  yet  come  ; 
and  when  he  cometh,  he 
must  continue  a  little 
while.      And    the    beast  n 

5  Some  ancient  authorities  read  and  he 
goeth. 

6  Gr.  on. 

7  Gr.  shall  be  present. 

8  Or,  meaning 

9  Or,  there  are 

tuation  and  change  in  the  condi- 
tion and  power  of  the  beast. — 
And  shallcome.  There  is  no  good 
authority  for  the  reading  of  the 
Old.  Version,  and  yet  is. 

9.  The  mind;  the  meaning. 

10.  Seven  kings;  seven  of  the 
Roman  emperors,  according  to 
the  first  of  the  two  systems  of 
interpretation  referred  to  in  the 
note  upon  v.  3,  and  the  seven 
successive  forms  of  the  Roman 
government,  according  to  the 
second. 

11.  And  is  of  the  seven  ;  that  is, 


-18.  2. 


REVELATION. 


that  was,  and  is  not,  is 
himself  also  an  eighth, 
and  is  of  the  seven  ;  and 
lie  goeth  into  perdition. 

12  And  the  ten  horns  that 
thou  sawest  are  ten  kings, 
which  have  received  no 
kingdom  as  yet ;  but  they 
receive  authority  as 
kings,  with  the  beast,  for 

13  one  hour.  These  have 
one  mind,  and  they  give 
their  power  and  authority 

14 unto  the  beast.  These 
shall  war  against  the 
Lamb,  and  the  Lamb  shall 
overcome  them,  for  he 
is  Lord  of  lords,  and 
King  of  kings  ;  and  they 
also  shall  overcome  that 
are  with  him,  called  and 

15  chosen  and  faithful.  And 
he  saith  unto  me,  The 
waters  which  thou  sawest, 
where  the  harlot  sitteth, 

1  Gr.  hath  a  kingdom. 

perhaps,  of  the  same  spirit  and 
character  with  the  seven.  See 
John  8 :  44,  for  a  similar  form  of 
expression — "Ye  are  of  your 
father,"  &c. 

12.  One  hour;  for  a  brief  sea- 
son. The  ten  kings  are  regarded 
as  denoting  the  various  king- 
doms into  which  Rome  was  di- 
vided after  the  dissolution  of  the 
empire,  on  the  hypothesis  that 
Papal  Rome  is  included  in  the 
aim  and  design  of  this  chapter. 
It  is  said  below  that  these 
powers,  though  conspiring  for  a 
time  to  sustain  the  beast,  (v.  13,) 
afterwards  accomplished  the  de- 
struction of  the  woman  who  sat 
upon  it. 

16.  The  ten  horns;  kings,  as 
is   explained   V,    12.  —  And  tha 


are  peoples,  and  multi- 
tudes, and  nations,  and 
tongues.  And  the  teni6 
horns  which  thou  sawest, 
and  the  beast,  these  shall 
hate  the  harlot,  and  shall 
make  her  desolate  and 
naked,  and  shall  eat  her 
flesh,  and  shall  burn  her 
utterly  with  fire.  Fori7 
God  did  put  in  their 
hearts  to  do  his  mind, 
and  to  come  to  one  mind, 
and  to  give  their  kingdom 
unto  the  beast,  until  the 
words  of  God  should  be 
accomplished.  And  the  18 
woman  whom  thou  saw^est 
is  the  great  city,  which 
'reigneth  over  the  kings 
of  the  earth. 

After    these    things    118 
saw  another  angel  coming 
down  out  of  heaven,  hav- 
ing great  authority  ;  and 


beast;  not,  as  in  the  Old  Ver- 
sion, upon  the  beast.  The  kings 
and  the  kingdom,  whatever  it 
may  be  that  is  typified  by  the 
beast,  should  both  hate  the 
harlot.  Those  who  regard  the 
beast  as  Rome,  and  the  harlot  as 
the  Papacy,  see  in  the  contest 
between  the  religious  and  the 
civil  power  in  Italy,  a  measur- 
able fulfilment  of  this  prophecy. 

CHAPTER  XVIII. 

1.  After  these  things,  &c.  The 
visions  described  in  this  and  in 
the  following  chapter  are  evi- 
dently intended  to  represent, 
by  vivid  images,  the  certain  and 
terrible  destruction  of  the  great 
anti-Christian  power  represented 
by  Babylon. 


890 


REVELATION. 


18.3 


the  earth  was  lightened 

2  with  his  glory.  And  he 
cried  with  a  mighty  voice, 
saying,  Fallen,  fallen  is 
Babylon  the  great,  and  is 
become  a  habitation  of 
'devils,  and  a  2hold  of 
every  unclean  spirit,  and 
a  2  hold  of  every  unclean 

3  and  hateful  bird.  For 
3  by  4the  wine  of  the 
wrath  of  her  fornication 
all  the  nations  are  fallen; 
and  the  kings  of  the  earth 
committed  fornication 
with  her,  and  the  mer- 
chants of  the  earth  waxed 
rich  by  the  power  of  her 
6  wantonness. 

4  And  I  heard  another 
voice  from  heaven,  say- 
ing, Come  forth,  my  peo- 
ple, out  of  her,  that  ye 
have  no  fellowship  with 
her  sins,  and  that  ye  re- 
ceive not  of  her  plagues  : 

5  for  her  sins  6  have  reached 
even    unto    heaven,    and 

1  Gr.  demons. 

2  Or,  prison 

•'i  Some  authorities  read  of  the  wine. . . 
have  drunk. 

4  Some  ancient  authorities  omit  the 
wine  of. 


2.  A  habitation  of  devils;  of 
demons,  which  are  often  spoken 
of  as  dwelling  in  desert  and 
desolate  places.  This  and  the 
subsequent  clauses  express  deso- 
lation aud  abandonment,  not 
mere  moral  corruption. 

3.  The  Old  Version  read,  all 
nations  have  drunlc  of  the  wine, 
&c.  One  reading  thus  represents 
her  influence  as  corrupting,  the 
other,  as  destroying  the  nations. 
There  is  some  authority  for  both 
readings. 


God  hath  remembered  her 
iniquities.  Render  unto  6 
her  even  as  she  rendered, 
and  double  unto  her  the 
double  according  to  her 
works :  in  the  cup  which 
she  mingled,  mingle  unto 
her  double.  How  much? 
soever  she  glorified  her- 
self, and  waxed  7  wanton, 
so  much  give  her  of  tor- 
ment and  mourning :  for 
she  saith  in  her  heart,  I 
sit  a  queen,  and  am  no 
widow,  and  shall  in  no 
wise  see  mourning. 
Therefore  in  one  day  shall  8 
her  plagues  come,  death, 
and  mourning,  and  fam- 
ine ;  and  she  shall  be  ut- 
terly burned  with  fire  ; 
for  strong,  is  8  the  Lord 
God  which  judged  her. 
And  the  kings  of  the  9 
earth,  who  committed  for- 
nication and  lived  9  wan- 
tonly with  her,  shall  weep 
and  wail  over  her,  when 

5  Or.  luxury 

6  Or,  dare  together 

7  Or,  luxurious 

8  Some   ancient  authorities  omit  tht 
Lor<i. 

9  Or,  luxuriously 


8.  In  one  day  ;  suddenly.  This 
and  similar  expressions,  in  verses 
10,  17,  and  21,  indicate,  in  the 
opinion  of  some  commentators, 
that  Jerusalem  was  the  city  in- 
tended; as  the  destruction  of 
that  city  was  sudden  and  over- 
whelming. 

9.  Shall  weep  and  itail  over  her. 
The  kings  are  represented  in  17: 
16,  as  conspiring  to  effect  the 
ruin  of  the  woman,  who  seems 
to  be  the  same  as  Babylon.  (17: 
5.)     We  may  suppose  that  some 


—18.  19. 


REVELATION. 


891 


they  look  upon  the  smoke 

10  of  her  burning,  standing 
afar  off  for  the  fear  of  her 
torment,  saying,  Woe, 
woe,  the  great  city, 
Babylon,  the  strong  city  ! 
for   in   one  hoar  is   thy 

11  judgement  come.  And 
the  merchants  of  the 
earth  weep  and  mourn 
over  her,  for  no  man  buy- 
eth  their  *  merchandise 
any  more ;  *  merchandise 

12  of  gold,  and  silver,  and 
precious  stone,  and 
pearls,  and  fine  linen, 
and  purple,  and  silk, 
and  scarlet ;  and  all 
thyine  wood,  and  every 
vessel  of  ivory,  and  every 
vessel  made  of  most  pre- 
cious wood,  and  of  brass, 
and    iron,    and    marble  ; 

13  and  cinnamon,  and  2spice, 
and  incense,  and  oint- 
ment, and  frankincense, 
and  wine,  and  oil,  and  fine 
flour,  and  wheat,  and 
cattle,  and  sheep ;  and 
merchandise  of  horses 
and  chariots  and  'slaves; 

14  and  4  souls  of  men.  And 
the  fruits  which  thy  soul 
lusted  after  are  gone  from 
thee,  and  all  things  that 


1  Gr.  cargo. 

2  Gr.  amomum. 

3  Gr.  bodies. 


of  them  had  turned  against  her, 
while  others  lamented  her  down- 
fall,— or  we  may  consider  it  as  a 
change  in  the  imagery, — both 
representations  denoting,  in 
different  ways,  the  certainty  of 
her  overthrow. 


were  dainty  and  sump- 
tuous are  perished  from 
thee,  and  men  shall  find 
them  no  more  at  all. 
The  merchants  of  these  15 
things,  who  were  made 
rich  by  her,  shall  stand 
afar  off  for  the  fear  of  her 
torment,  weeping  and 
mourning  ;  saying,  Woe,  16 
woe,  the  great  city,  she 
that  was  arrayed  in  fine 
linen  and  purple  and 
scarlet,  and  'decked  with 
gold  and  precious  stone 
and  pearl!  for  in  one  17 
hour  so  great  riches  is 
made  desolate.  And 
every  shipm  aster,  and 
every  one  that  saileth 
any  whither,  and  mari- 
ners, and  as  many  as 
6gain  their  living  by  sea, 
stood  afar  off,  and  cried  18 
out  as  they  looked  upon 
the  smoke  of  her  burning, 
saying,  What  city  is  like 
the  great  city  ?  And  they  19 
cast  dust  on  their  heads, 
and  cried,  weeping  and 
mourning,  saying,  Woe, 
woe,  the  great  city, 
wherein  were  made  rich 
all  that  had  their  ships 
in   the  sea  by  reason  of 


4  Or,  lives 

5  Gr.  gilded. 

6  Gr.  wwk  the 


12.  Thyine;  a  fragrant  wood. 

13.  And  souls  of  men;  men 
having  souls. 

16.  Here  the  writer  returns  to 
the  image  of  the  woman,  by 
which  the  city  was  represented 
iti  the  preceding  chapter. 


892 


REVELATION. 


18.  19— 


her  costliness  !  for  in  one 
hour  is   she   made  deso- 

20  late.  Rejoice  over  her, 
thou  heaven,  and  ye 
saints,  and  ye  apostles, 
and  ye  prophets  ;  for  God 
hath  judged  your  judge- 
ment on  her. 

21  And  2a  strong  angel 
took  up  a  stone  as  it  were 
a  great  millstone,  and 
cast  it  into  the  sea,  say- 
ing, Thus  with  a  mighty 
fall  shall  Babylon,  the 
great  city,  be  cast  down, 
and   shall   be    found    no 

22  more  at  all.  And  the 
voice  of  harpers  and  min- 
strels and  flute -players 
and  trumpeters  shall  be 
heard  no  more  at  all  in 
thee  ;  and  no  craftsman, 
2of  whatsoever  craft,  shall 
be  found  any  more  at  all 
in  thee  ;  and  the  voice  of 
a  millstone  shall  be  heard 
no   more   at  all  in  thee ; 

23 and  the  light  of  a  lamp 
shall  shine  no  more  at  all 
in  thee ;  and  the  voice  of 
the  bridegroom  and  of  the 
bride  shall  be  heard  no 
more  at  all  in  thee:  for 
thy   merchants   were  the 

1  Gr.  one. 

2  Some   ancient    authorities    omit    of 
wJiatsOi  Vi  r  craft 


20.    Y<  minis,  and  ye.  ap 
and  ye  prophets  ;  all  the  people  of 
God  are  culled  on  to  join  in  this 

rejoicing  over  the  divine  judg- 
ments. This  reading  is  more 
comprehensive  than  that  of  the 
Old  Version,  which  was,  ye  holy 
apostles  and  prophets. 


princes  of  the  earth  ;  for 
with  thy  sorcery  were  all 
the  nations  deceived. 
And  in  her  was  found  the  24 
blood  of  prophets  and 
of  saints,  and  of  all  that 
have  been  slain  upon  the 
earth. 

After  these  things  119 
heard  as  it  were  a  great 
voice  of  a  great  multitude 
in  heaven,  saying,  Hal- 
lelujah ;  Salvation,  and 
glory,  and  power,  belong 
to  our  God  :  for  true  and  2 
righteous  are  his  judge- 
ments ;  for  he  hath  judged 
the  great  harlot,  which 
did  corrupt  the  earth 
with  her  fornication,  and 
he  hath  avenged  the  blood 
of  his  servants  at  her 
hand.  And  a  second  time  3 
they  3say,  Hallelujah. 
And  her  smoke  goeth  up 
4  for  ever  and  ever.  And  4 
the  four  and  twenty 
elders  and  the  four  living 
creatures  fell  down  and 
worshipped  God  that 
sitteth  on  the  throne, say- 
ing, Amen  ;  Hallelujah. 
And  a  voice  came  forth  5 
from  the  throne,  saying, 

3  Gr.  hare  said. 

4  Gr.  unto  the  ages  of  the  ages. 


21.  A  strong  angel;  that  is, 
another  angel,  who  comes  for- 
ward to  present,  in  still  different 
language,  a  view  of  the  great- 
ness and  the  certainty  of  the 
impending  destruction. 

24.  Was  found the  Mood  of '  pro- 
p7u  U  ;  that  is,  the  guilt  of  shed- 
ding that  blood. 


^-19.  13. 


REYELATIOK 


895 


Give  praise  to  our  God, 
all  ye  his  servants,  ye 
that  fear   him,  the  small 

6  and  the  great.  And  I 
heard  as  it  were  the  voice 
of  a  great  multitude,  and 
as  the  voice  of  many 
waters,  and  as  the  voice 
of  mighty  thunders,  say- 
ing, Hallelujah:  for  the 
Lord    our    God,  the  Al- 

7  mighty,  reigneth.  Let 
us  rejoice  and  be  exceed- 
ing glad,  and  let  us  give 
the  glory  unto  him  :  for 
the  marriage  of  the  Lamb 
is  come,  and  his  wife 
hath  made  herself  ready. 

8  And  it  was  given  unto 
her  that  she  should  array 
herself  in  fine  linen, bright 
and  pure :  for  the  fine 
linen  is  the  righteous  acts 

9  of  the  saints.  And  he 
saith  unto  me,  Write, 
Blessed  are  they  which 
are   bidden    to    the  mar- 

1  Some  ancient  authorities  omit  called 


CHAPTER  XIX. 

9.  Bidden  to  the  marriage  sup- 
per ;  called  to  share  in  the  re- 
joicing. 

10.  Is  the  spirit  of  prophecy; 
is  the  same  in  its  origin  and 
spiritual  value. 

11.  For  similar  images  and 
expressions  denoting  Christ,  see 
3:14. 

12.  Knoweth ;  understands,  in 
respect  to  its  import  and  mean- 
ing. What  the  name  itself  was, 
is  stated  in  the  next  verse.  (See 
John  1:  1.)  This  declaration 
should  make  us  very  distrustful 
of  any  ideas  which  we  may  at- 
tempt to  form  of  the  nature  of 
the  divine  Word,  and  of  his  re- 

86 


riage  supper  of  the  Lamb. 
And  he  saith  unto  me, 
These  are  true  words  of 
God.  And  I  fell  downio 
before  his  feet  to  worship 
him.  And  he  saith  unto 
me,  See  thou  do  it  not  : 
I  am  a  fellow-servant 
with  thee  and  with  thy 
brethren  that  hold  the 
testimony  of  Jesus  :  wor- 
ship God  :  for  the  testi- 
mony of  Jesus  is  the 
spirit  of  prophecy. 

And  I  saw  the  heaven  11 
opened ;  and  behold,  a 
white  horse,  and  he  that 
sat  thereon,  'called  Faith- 
ful and  True ;  and  in 
righteousness  he  doth 
judge  and  make  war. 
And  his  eyes  are  a  flame  12 
of  fire,  and  upon  his  head 
are  many  diadems  ;  and 
he  hath  a  name  written, 
which  no  one  knoweth 
but  he  himself.     And  he  13 


lation  to  the  Father,  beyond  the 
simple  declarations  of  the  Scrip- 
tures. Even  the  attempt  to 
combine  these  declarations,  for 
the  purpose  of  giving  to  the  re- 
sult a  general  and  systematic 
expression,  is  a  very  uncertain 
undertaking. 

13.  A  garment  sprinkled  with 
Mood ;  a  common  emblem  of 
war.  It  is  to  denote,  in  this 
instance,  the  terrible  destruction 
with  which  he  should  visit  his 
enemies, — as  is  expressed  dis- 
tinctly below.  The  reading  of 
the  Old  Version  was  that  of  the 
margin.  There  are  ancient 
manuscript  authorities  for  both 
readings. 


806 


REVELATION. 


19.  13- 


is  arrayed  in  a  garment 
1  sprinkled  with  blood  : 
and  his    name   is   called 

14  The  Word  of  God.     And 
the  armies  which  are  in 
heaven  followed  him  upon ! 
white   horses,  clothed  in 
fine     linen,     white     and 

15  pure.  And  ont  of  his 
month  proceedeth  a  sharp 
sword,  that  with  it  he 
should  smite  the  nations  : 
and  he  shall  rule  them 
with  a  rod  of  iron :  and 
he  treadeth  the  Wine- 
press of  the  fierceness  of 
the  wrath    of    Almighty 

i6Gfod.  And  he  hath  on 
his  garment  and  on  his 
thigh    a    name    written, 

KING       OF       KINGS,      AND 
LORD    OF    LORDS. 

17  And  I  saw  3an  angel 
standing  in  the  sun  ;  and 
he  cried  with  a  loud 
voice,  saying  to  all  the 
birds  that  fly  in  mid 
heaven,  Come  and  be 
gathered  together  unto 
the  great  supper  of  God  ; 

18  that  ye  may  eat  the  flesh 
of  kings,  and  the  flesh 
of  4  captains,  and  the 
flesh  of  mighty  men,  and 
the  flesh  of  horses  and  of 
(hem   that    sit    thereon, 

1  Some  ancient  authorities  read  dipped 
in 

2  Gr.   winepress  of  the   wine  of  the 

16.  On  his  thigh  ;  at  his  thigh ; 
that  is,  upon  the  hilt  of  his 
sword. 

21.  The  rest ;  that  is,  of  those 
that  had  worshipped  the  beast. 


and  the  flesh  of  all  men, 
both  free  and  bond,  and 
small  and  great. 

And  I  saw  the  beast,  19 
and  the  kings  of  the 
earth,  and  their  armies, 
gathered  together  to 
make  war  against  him 
that  sat  upon  the  horse, 
and  against  his  army. 
And  the  beast  was  taken,  20 
and  with  him  the  false 
prophet  that  wrought 
the  signs  in  his  sight, 
wherewith  he  deceived 
them  that  had  received 
the  mark  of  the  beast, 
and  them  that  wor- 
shipped his  image :  they 
twain  were  cast  alive  into 
the  lake  of  fire  that 
burneth  with  brimstone  : 
and  the  rest  were  killed  21 
with  the  sword  of  him 
that  sat  upon  the  horse, 
even  the  sword  which 
came  forth  out  of  his 
mouth  :  and  all  the  birds 
were  filled  with  their 
flesh. 

And  I  saw  an  angel  com-  20 
ing  down  ont  of   heaven, 
having   the    key    of    the 
abyss  and  a  great  chain 
5in  his   hand.      And    he* 
laid  hold  on  the  dragon, 


fierceness.  3  Gr.  one. 

4  Or,  military  tribunes    Gr.  chiliarchs. 

5  Gr.  upon. 


CHAPTER  XX. 

1.  A  great  chain  ;  such  as  was 
used  for  the  confinement  of  pris- 
oners. 

2.  The  dragon;  described  as 
such  12:  3-9. 


—20.  ?. 


REVELATION. 


897 


the  old  serpent,  which  is 
the  Devil  and  Satan,  and 
bound  him  for  a  thousand 

?» years,  and  cast  him  into 
the  abyss,  and  shut  it, 
and  sealed  it  over  him, 
that  he  should  deceive 
the  nations  no  more,  until 
the  thousand  years 
should  be  finished  :  after 
this  he  must  be  loosed 
for  a  little  time. 

4  And  I  saw  thrones,  and 
they  sat  upon  them,  and 
judgement  was  given  unto 
them :  and  1  saw  the 
souls  of  them  that  had 
been  beheaded  for  the 
testimony  of  Jesus,  and 
for  the  word  of  God,  and 
such   as  worshipped  not 

1  Or,  authority 


3.  And  sealed  it  over  him  ;  that 
is,  upon  the  door  of  the  pit  ; 
according  to  a  custom  particular- 
ly alluded  to  in  Dan.  6:  17,  and 
in  Matt.  27 :  66. 

4.  Beheaded  for  the  testimony  of 
Jesus;  for  the  witness  which 
they  bore. — And  they  lived  ;  were 
restored  to  life.  This  language 
has  been  commonly  understood 
to  mean  that  the  martyrs  thus 
raised  were  to  appear  upon  the 
earth  again;  but  the  place  which 
was  to  be  the  scene  of  their  new 
existence,  does  not  seem  to  be 
indicated. 

6.  Priests  of  God.  The  word 
priest  is  used  in  such  a  connec- 
tion as  this,  simply  to  denote,  in 
accordance  with  Jewish  ideas, 
very  honorable  rank  and  station. 
It  does  not  appear  to  be  intend- 
ed to  convey  to  us  any  idea  in 
respect  to  the  nature  of  the 
duties  of  that  station. 

7.  And  when  the  thousand  years 


the  beast,  neither  his 
image,  and  received  not 
the  mark  upon  their  fore- 
head and  upon  their 
hand ;  and  they  lived, 
and  reigned  with  Christ 
a  thousand  years.  The  5 
rest  of  the  dead  lived  not 
until  the  thousand  years 
should  be  finished.  This 
is  the  first  resurrection. 
Blessed  and  holy  is  he  6 
that  hath  part  in  the  first 
resurrection  :  over  these 
the  second  death  hath  no 
'power ;  but  they  shall 
be  priests  of  God  and  of 
Christ,  and  shall  reign 
with  him  3a  thousand 
years. 
And  when  the  thousand  7 

2  Some  ancient  authorities  read  the. 


are  finished.  The  period  of  the 
thousand  years  designated  in  the 
preceding  passage,  is  the  origin 
of  the  idea  of  the  millennium, — 
an  idea  which,  under  various 
modifications,  has  prevailed  very 
extensively  in  the  Christian 
church.  The  word  millennium 
means  simply  a  period  of  one 
thousand  years,  as  the  word  cen- 
tury expresses  a  period  of  one 
hundred.  Some  have  supposed 
that  the  language  here  used 
teaches  the  resurrection  from  the 
dead  of  individual  martyrs  of 
former  times,  and  their  reign 
upon  the  earth  with  Christ,  who 
will  then  return  in  person  to 
this  world  again;  and  that  the 
time  when  this  period  shall 
commence  is  to  be  pretty  ac- 
curately determined  by  means 
of  calculations  based  on  the 
various  predictions  of  this  book. 
Others,  on  the  other  hand, 
going  to  the  opposite  extreme, 


898 


REVELATION, 


20  :- 


years  are  finished,  Satan 
shall  be  loosed  out  of  his 

8  prison,  and  shall  come 
forth  to  deceive  the  na- 
tions which  are  in  the 
four  corners  of  the  earth, 
Gog  and  Magog,  to  gather 
them  together  to  the 
war :  the  number  of  whom 
is  as  the  sand  of  the  sea. 

9  And  they  went  up  over 
the  breadth  of  the  earth, 
and  compassed  the  camp 
of  the  saints  about,  and 
the  beloved  city ;  and  fire 


God 


Some  ancient  authorities  insert/zwi 


suppose  that  only  some  indefi- 
nite period  of  ordinary  pros- 
perity is  intended, — such,  for 
example,  as  that  which  occurred 
in  the  time  of  Constantiue, 
when  persecution  ceased,  and 
the  civil  power  of  the  Roman 
empire  was,  for  a  time,  the 
friend  and  protector  of  Chris- 
tianity; and  between  these  two 
extremes  there  is  scarcely  any 
conceivable  hypothesis  which 
has  not  been  framed  and  de- 
fended. On  sober  reflection, 
however,  two  points  would 
seem  to  be  clear,  in  reference  to 
this  prediction;  first,  that  it  is 
intended  to  convey  to  us  the 
idea  that  a  period  of  great  and 
long-continued  prosperity  awaits 
the  cause  of  Christ,  before  the 
great  final  consummation. —  a 
period  during  which  this  world 
shall  be  the  abode  of  piety, 
peace,  and  happiness;  and, 
secondly,  that  the  language  in 
which  the  prediction  is  clothed 
is  such  as  purposely  to  withhold 
from  U9  a  knowledge  of  the 
time  in  which  God  designs  that 
it  Bhall  be  fulfilled,  and  of  the 


came  down  *out  of  heaven, 
and  devoured  them.  And  10 
the  devil  that  deceived 
them  was  cast  into  the 
lake  of  fire  and  brimstone, 
where  are  also  the  beast 
and  the  false  prophet ; 
and  they  shall  be  tor- 
mented day  and  night 
2for  ever  and  ever. 

And    I    saw    a    great  li 
white    throne,   and    him 
that   sat    upon    it,    from 
whose  face  the  earth  and 
the   heaven    fled    away ; 

2  Gr.  unto  the  ages  of  tlie  ages. 


circumstances  which  will  at- 
tend and  characterize  the  fulfil- 
ment. 

8.  Gog  and  Magog;  words 
taken  from  the  prophecies  of 
the  Old  Testament,  (Ezek.  ch. 
38:  and  39:)  where  they  are 
used  to  denote  heathen  and 
idolatrous  enemies.  The  words 
seem  to  be  here  employed  figu- 
ratively to  express  ferocious 
hostility  to  the  cause  of  God. 

9.  And  compassed  the  camp  of 
the  saints  ab< nit  ;  were  preparing 
to  assault  and  destroy  the  people 
of  God. — And  Jive  came  doicn, 
&c. ;  that  is,  God  intei posed  in 
a  remarkable  manner  to  save 
his  people  and  to  destroy  their 
foes. 

- 10.  Where  are  also  the  benst, 
&c. ;  as  stated  in  1 9 :  20.  —  They 
shall  be  tormented.  The  verb  is 
in  the  plural,  and  does  not  refer 
merely  to  the  devil.  The  devil, 
the  beast,  and  the  false  prophet, 
are  all  included  in  the  same 
doom. 

11.  From  whose  face  the  earth 
and  the  heaven  fed  away  ;  a  sub- 
lime image  of  power  and  ma- 
jesty. 


-21.  4. 


REVELATION. 


899 


and  there  was  found  no 

12  place  for  them.  And  I  saw 
the  dead,  the  great  and 
the  small,  standing  before 
the  throne ;  and  books 
were  opened :  and  an- 
other book  was  opened, 
which  is  the  book  of  life  : 
and  the  dead  were  judged 
out  of  the  things  which 
were  written  in  the  books, 
according  to  their  -works. 

13  And  the  sea  gave  up  the 
dead  which  were  in  it ; 
and  death  and  Hades 
gave  up  the  dead  which 
were  in  them :  and  they 
were  judged  every  man 
according  to  their  works. 

14 And  death  and  Hades 
were  cast  into  the  lake  of 
fire.  This  is  the  second 
death,   even  the  lake  of 

15 fire.  And  if  any  was  not 
found  written  in  the  book 
of  life,  he  was  cast  into 
the  lake  of  fire. 


1  Or,  the  holy  city  Jerusalem  coming 
down  neiv  out  of  heaven 

2  Gr.  tabernacle. 


12.  Standing  before  the  throne; 
the  Old  Version  read,  before  God. 
All  the  best  authorities  give  the 
reading  of  the  New  Version, 
though  the  substantial  meaning 
is  of  course  not  changed. — And 
books  were  opened ;  the  books 
containing  .the  record  of  their 
sins. 

14.  And  death  and  Hades  ;  not 
Hell,  the  place  of  punishment, 
but  Hades,  the  place  of  the  dead. 
Death  is  vanquished,  and  its 
prison-house  is  destroyed. — Even 
the  lake  of  fire  ;  this  is  added  in 
the  New  Yersion  on  the  author- 


And  I  saw  a  new  hea-  21 
ven  and  a  new  earth :  for 
the  first  heaven  and  the 
first  earth  are  passed 
away  ;  and  the  sea  is  no 
more.  And  I  saw  'the 2 
holy  city,  new  Jerusalem, 
coming  down  out  of  hea- 
ven from  God,  made 
ready  as  a  bride  adorned 
for  her  husband.  And  1 3 
heard  a  great  voice  out  of 
the  throne  saying,  Be- 
hold, the  tabernacle  of 
God  is  with  men,  and  he 
shall  a  dwell  with  them, 
and  they  shall  be  his  peo- 
ples, and  God  himself 
shall  be  with  them,  *and 
be  their  God ;  and  he  4 
shall  wipe  away  every 
tear  from  their  eyes  ; 
and  death  shall  be 
no  more  ;  neither  shall 
there  be  mourning,  nor 
crying,  nor  pain,  any 
more  :  the  first  things  are 

3  Some  ancient  authorities  omit,  and 
be  their  God. 


ity    of     many     ancient     manu- 
scripts. 

CHAPTER  XXI. 

1.  A  new  heaven  and  a  new 
earth;  that  is,  an  entirely  new 
state  and  constitution  of  things. 

2.  All  the  ideas  of  earthly 
greatness  and  magnificence  enter-, 
tained  by  the  Jews  were  centred 
in  the  "city  of  Jerusalem.  A 
new  Jerusalem  was  therefore  an 
appropriate  symbol  under  which 
to  convey  a  high  conception  of 
the  splendors  of  the  heavenly 
state, 


900 


REVELATION. 


21. 


5  passed  away.  And  he 
that  sitteth  on  the  throne 
said,  Behold,  I  make  all 
things  new.  And  he 
saith,  'Write:  for  these 
words    are    faithful    and 

G  true.  And  he  said  unto 
me,  They  are  come  to 
pass.  I  am  the  Alpha 
and  the  Omega,  the  be- 
ginning and  the  end.  I 
will  give  unto  him  that 
is  athirst  of  the  fountain 
of  the  water  of  life  freely. 

7  He  that  overcometh  shall 
inherit  these  things  ;  and 
I  will  be  his  God,  and  he 

8 shall  be  my  son.  But  for 
the  fearful,  and  unbeliev- 
ing, and  abominable,  and 
murderers,  and  fornica- 
tors, and  sorcerers,  and 
idolaters,  and  all  liars, 
their  part  shall  be  in  the 
lake  that  burneth  with 
fire  and  brimstone  ;  which 
is  the  second  death. 

9  And  there  came  one  of 
the  seven  angels  who  had 
the  seven  bowls,  who 
were  laden  with  the  seven 
last     plagues ;     and     he 


1  Or,  Write,  These  words  are  faithful 
and  true. 


5.  And  he  that  sitteth  on  the 
throne;  Jehovah.  This  seems  to 
be  in  allusion  to  the  vision  de- 
scribe.d  4 :  2.  :3. 

8.  The  fearful;  those  who  are 
afraid  to  encounter  the  dangers 
involved  in  the  service  of  God. 

10.  And  tihewid  me  the  holy 
city,  &c.  lie  represents  himself 
as  having  previously  seen  the 
city  descend ;  but  now  the  scene 


spake   with   me,   saying, 
Come  hither,  I  will  shew 
thee  the  bride,  the  wife  of 
the  Lamb.     And  he   car- 10 
ried     me     away     in    the 
Spirit  to  a  mountain  great 
and  high,  and  shewed  me 
the   holy   city  Jerusa- 
lem, coming  down  out  of 
heaven  from  God,  having  n 
the    glory   of   God  :    her 
'light   was    like     unto  a 
stone  most  precious,  as  it 
were  a  jasper  stone,  clear 
as  crystal :  having  a  wall  12 
great   and  high  ;   having 
twelve  "gates,  and  at   the 
3gates  twelve  angels  ;  and 
names    written     thereon, 
which  are   the   names  of 
the  twelve  tribes  of  the 
children  of  Israel :  on  the  13 
east    were   three    "gates ; 
and  on  the   north    three 
sgates  ;  and  on  the  south 
three  "gates  ;  and  on  the 
west   three   "gates.     And  14 
the  wall  of  the  city  had 
twelve   foundations,   and 
on  them  twelve  names  of 
the  twelve  apostles  of  the 
Lamb.  And  he  that  spake  15 

2  Gr.  luminary. 

3  Gr.  portals. 


is  suddenly  changed,  and  the 
same  image  appears  to  his  view 
under  another  aspect.  These 
cases  of  incoherence  in  the  train 
of  images,  which  are  very  com- 
mon in  this  book,  add  to  the 
rhetorical  beauty  of  the  work, 
considered  as  a  composition, — 
such  incoherence  being  essen- 
tially characteristic  of  visions 
and  dreams. 


-21.   24. 


REVELATION. 


901 


with  me  had  for  a  mea- 
sure a  golden  reed  to 
measure  the  city,  and  the 
'gates    thereof,    and    the 

16  wall  thereof.  And  the 
city  lieth  foursquare,  and 
the  length  thereof  is  as 
great  as  the  breadth  :  and 
he  measured  the  city  with 
the  reed,  twelve  thousand 
furlongs  :  the  length  and 
the  breadth  and  the 
height  thereof  are  equal. 

17  And  he  measured  the 
wall  thereof,  a  hundred 
and  forty  and  four  cubits, 
according  to  the  measure 
of  a  man,  that  is,  of  an 

18  angel.  And  the  building 
of  the  wall  thereof  was 
jasper  :  and  the  city  was 
pure  gold,  like  unto  pure 

19 glass.  The  foundations 
of  the  wall  of  the  city 
were  adorned  with  all 
manner  of  precious 
stones.  The  first  founda- 
tion was  jasper ;  the  sec- 

1  Gr.  portals. 

2  Or,  tapis  lazuli 

3  Or,  sapphire 


16.  Are  equal;  that  is,  of 
equally  magnificent  dimensions: 
the  height  in  proportion.  The 
absolute  height  of  the  walls  is 
mentioned  in  the  next  verse. 

18.  Gold,  like  unto  pure  glass; 
the  richness  and  value  of  gold 
combined  with  the  brilliancy 
and  splendor  of  glass. 

21.  The  foregoing  description 
seems  to  be  simply  intended  to 
combine  these  elements  which 
are  regarded  among  men  as  ex- 
pressive of  magnificence  and 
splendor.  We  are  probably  not 
to  look  for  any  mystical   mean- 


on  d,  "sapphire  ;  the  third, 
chalcedony;  the  fourth, 
emerald  ;  the  fifth,  sar-  20 
donyx  ;  the  sixth,  sardius; 
the  seventh,  chrysolite ; 
the  eighth,  beryl;  the 
ninth,  topaz ;  the  tenth, 
chrysoprase;  the  eleventh, 
'jacinth  ;  the  twelfth, 
amethyst.  And  the  twelve  21 
'gates  were  twelve  pearls  ; 
each  one  of  the  several 
'gates  was  of  one  pearl : 
and  the  street  of  the  city 
was  pure  gold,  4as  it  were 
transparent  glass.  And  22 
I  saw  no  temple  therein  : 
for  the  Lord  God  the  Al- 
mighty, and  the  Lamb, 
are  the  temple  thereof. 
And  the  city  hath  no  23 
need  of  the  sun,  neither 
of  the  moon,  to  shine 
upon  it :  for  the  glory  of 
God  did  lighten  it,  5  and 
the  lamp  thereof  is  the 
Lamb.  And  the  na-  24 
tions  shall  walk  "amidst 

4  Or,  transparent  as  glass 

5  Or,  and  the  Lamb,  the  lamp  thereof 

6  Or,  by 


ing  in  the  several   details  of  the 
description. 

23.  And  the  lamp  thereof;  a 
more  literal  rendering  of  the 
original  than  that  of  the  Old 
Version,  the  light  thereof,  nor  is 
this  change  a  bit  of  insignificant 
literalism.  Jesus  Christ  is  the 
lamp  which  illumines  both  this 
world  and  the  next,  because  the 
glory  of  God  is  the  light  which 
shines  in  and  through  him. 

24.  And  the  nations  shall  walk, 
&c.  The  word  nations  here,  as 
generally  el  so  where  in  the  New 
Testament,  signifies   the  Gentile 


i>03 


KEVELATION. 


21.  24- 


the  light  thereof:  and 
the  kings  of  the  earth  do 
bring  their  glory  into  it. 

25 And  the  'gates  thereof 
shall  in  no  wise  be  shut 
by   day  (for   there    shall 

26 be  no  night  there):  and 
they  shall  bring  the  glory 
and    the   honour  of    the 

27  nations  into  it :  and  there 
shall  in  no  wise  enter  into 
it  any  thing  aunclean,  or 
he  that  3maketh  an  abom- 
ination and  a  lie :  but 
only  they  which  are  writ- 
ten in  the  Lamb's  book 

1  Gr.  portals. 

2  Gr.  common. 

3  Or,  doeth 

I  Or,  the  Lamb.    In  the  midst  of  the 


or  Pagan  nations,  and  the  qual- 
ifying clause,  the  nations  of  them 
which  are  saved,  was  added  in  the 
Old  Version  -without  authority, 
probably  by  some  copyist  who 
thought  that  otherwise  the  dec- 
laration of  the  admission  of  Pa- 
gan nations  into  heaven  was 
altogether  too  broad.  What 
John  saw  in  his  vision  was  the 
realization  of  Christ's  prophecy, 
"  Many  shall  come  from  the 
East  and  West  and  shall  sit 
down  with  Abraham  and  Isaac 
and  Jacob  in  the  kingdom  of 
heaven." 

25.  By  day;  meaning  the 
whole  day  of  twenty-four  hours. 
CHAPTER   XXII. 

1,  2.  A  river  of  water.  The 
word  pure,  for  which  there  is  no 
authority  is  omitted.  The 
change  of  punctuation  also 
changes  the  picture  contained 
in  these  verses.  The  river  flows 
through  the  midst  of  the  street 
which  is  on  either  side  of  it 
upon  the  bank. — Proceeding  out 
of  the  throne,  &c. ;  so  described 
in  order  to  represent  the  happi- 


of  life.  And  he  shewed  22 
me  a  river  of  water  of 
life,  bright  as  crystalr 
proceeding  out  of  the 
throne  of  God  and  of  4the 
Lamb,  in  the  midst  of  the  2 
street  thereof.  And  on 
this  side  of  the  river  and 
on  that  was  6the  tree  of 
life,  bearing  twelve  *ma?i- 
ner  of  fruits,  yielding  its 
fruit  every  month:  and 
the  leaves  of  the  tree  were 
for  the  healing  of  the  na- 
tions. And  there  shall  3 
be   7no  curse   any  more : 

street  thereof,  and  on  either  side  qf  th< 
river,  was  trie  tree  of  life 

5  Or,  a  tree 

6  Or,  crops  of  fruit 

7  Or,  no  more  any  thing  accursed 


ness  of  heaven,  here  prefigured 
under  the  symbol  of  a  river,  as 
derived  from  the  presence  and  in- 
fluences of  God  and  the  Lamb. — 
The  tree  of  life;  that  tree  of 
which  man  had  been  deprived 
when  he  first  entered  upon  his 
career  of  transgression.  (Gen. 
3:  22.) 

3.  No  curse  any  more;  the 
curse  shall  be  no  more;  that  is, 
the  terrible  curses  originally  de- 
nounced against  human  sin  in 
the  davs  of  Adam's  transgression 
(Gen.  3:  14-19)  shall  now  be  re- 
moved forever.  Thus  the  vol- 
ume of  the  word  of  God,  having 
oponed  with  a  history  of  that 
terrible  malediction  pronounced 
upon  the  human  race,  which  has 
made  this  world  such  a  scene  of 
sorrow,  now  sublimely  closes 
with  a  prophetic  announcement 
of  its  perpetual  removal.  This 
link,  connecting  the  beginning 
with  the  end,  binds  together  the 
whole  word  of  God,  and  gives  a 
lofty  unity  to  the  long  succession 
of  vastly  varied  materials  which 
the  sacred  volume  comprise*.- 


22.  14. 


REVELATION. 


903 


and  the  throne  of  God 
and  of  the  Lamb  shall 
be  therein  :  and  his  ser- 
vants  shall   do  him  ser- 

4  vice  ;  and  they  shall  see 
his  face ;  and  his  name 
shall   be    on   their    fore- 

5  heads.  And  there  shall 
be  night  no  more ;  and 
they  need  no  light  of 
lamp,  neither  light  of 
sun  ;  for  the  Lord  God 
shall  give  them  light : 
and  they  shall  reign  xfor 
ever  and  ever. 

6  And  he  said  unto  me, 
These  words  are  faithful 
and  true :  and  the  Lord, 
the  God  of  the  spirits  of 
the  prophets,  sent  his 
angel  to  shew  unto  his 
servants  the  things  which 
must     shortly    come     to 

7  pass.  And  behold,  I 
come  quickly.  Blessed 
is  he  that  keepeth  the 
words  of  the  prox3hecy  of 
this  book. 

8  And  I  John  am  he  that 
heard  and  saw  these 
things.  And  when  I 
heard  and  saw,  I  fell 
down   to   worship  before 

1  Gr.  unto  the  ages  of  the  ages. 


And  Ids  servants  shall  do  him 
service;  shall  be  employed,  ac- 
tively, in  the  pursuit  and  accom- 
plishment of  his  plans. 

4.  Shall  see  his  face ;  shall  be 
admitted  to  intimate  communion 
with  him. — His  name,  &c.  This 
was  a  mark  of  ownership.  The 
meaning  is,  that  they  shall  be 
entirely  his. 

10,  And  ho  saith  untu  me;  that 


the  feet  of  the  angel 
which  shewed  me  these 
things.  And  he  saith  un-  9 
to  me,  See  thou  do  it 
not:  I  am  a  fellow-ser- 
vant with  thee  and  with 
thy  brethren  the  pro- 
phets, and  with  them 
which  keep  the  words  of 
this  book  :  worship  God. 

And  he  saith  unto  me,  10 
Seal  not  up  the  words  of 
the    prophecy     of      this 
book  ;  for  the  time  is  at 
hand.      He    that    is    un-ii 
righteous,  let  him  do  un- 
righteousness a still:  and 
he  that  is  filthy,  let  him 
be  made  filthy  still  :  and 
he  that  is   righteous,  let 
him      do      righteousness 
'still:     and    he    that    is 
holy,    let  him  be   made 
holy    a  still.      Behold,    1 12 
come  quickly  ;    and   my 
'reward  is   with    me,  to 
render   to   each  man  ac- 
cording as  his   work  is. 
I    am    the     Alpha     and  13 
the  Omega,  the  first  and 
the   last,    the    beginning 
and    the    end.      Blessed  14 
are  they  that  wash  their 


2  Or,  yet  more 


3  Or,  wages 


is,  Jesus  saith,  as  is  evident  from 
what  follows,  especially  v.  16. 

11.  The  meaning  is,  Let  men 
continue  in  these  various  char- 
acters, if  they  will.  I  come 
quickly  with  the  rewards  that 
they  will  respectively  deserve. 
A  similar  mode  of  expression  is 
adopted  in  Eccl.  11:9. 

14.  The  reading  of  the  Old 
Version  was,  Messed  are  ifiey  that 


U04 


REVELATION. 


22.  14— 


robes,  that  they  may 
have  'the  right  to  come  to 
the  tree  of  life,  and  may 
enter    in    by    the    "gates 

15  into  the  city.  Without 
are  the  dogs,  and  the 
sorcerers,  and  the  forni- 
cators, and  the  murderers, 
and  the  idolaters,  and 
every  one  that  loveth 
and  s  maketh  a  lie. 

16  I  Jesus  have  sent  mine 
angel  to  testify  unto  you 
these  things  4  for  the 
churches.  I  am  the  root 
and  the  offspring  of 
David,  the  bright,  the 
morning  star. 

17  'And  the  Spirit  and  the 
bride  say  Come.  And 
he  that  heareth,  let  him 
say,  Come.  And  he  that 
is  athirst,  let  him  come: 
he    that    will,     let    him 


1  Or,  the  authority  over 

2  Gr.  portals. 

3  Or.  doeth 

4  Gr.  over. 

5  Or.  But 

6  Gr.  upon. 


do  his  commandments,  and  this 
reading  is  sustained  by  the  au- 
thority of  one  of  the  ancient 
manuscripts,  the  Vatican.  That 
of  the  New  Version  is  sustained 
by  both  the  Siniatic  and  the  Alex- 
ant)  rian.  In  the  Greek  the  two 
sentences  might  easily  be  mis- 
taken  for  one  another.  The 
doctrinal  difference  is  not  so 
great  as  it  might  at  first  appear, 
for  only  those  do  Christ's  com- 
mandments who  accept  his  aton- 
ing sacrifice  as  the  means  of  their 
cleansing,  and  all  those  who 
with  sincere  penitence  and 
faith  accept  him  as  their  sacri- 
fice   and     their    Saviour,     enter 


take  the  water  of  life 
freely. 

I  testify  unto  every  18 
man  that  heareth  the 
words  of  the  prophecy  of 
this  book,  If  any  man 
shall  add  6  unto  them, 
God  shall  add  6unto  him 
the  plagues  which  are 
written  in  this  book  :  and  19 
if  any  man  shall  take 
away  from  the  words  of 
the  book  of  this  prophecy, 
God  shall  take  away  his 
part  from  the  tree  of  life, 
and  out  of  the  holy  city, 
'which  are  written  in  this 
book. 

He      which      testifieth20 
these  things  saith,  Yea  : 
I  come  quickly.     Amen  : 
come,  Lord  Jesus. 

The  grace  of  the  Lord  21 
Jesus8     be     °  with     the 
saints.     Amen. 

7  Or,  even  from  the  things  which  are 
written 

8  Some  ancient  authorities  add 
Christ. 

9  Two  ancient  authorities  read  with 
all. 

upon  a  life  of  obedience  to  his 
commandments. 

15.  Dogs ;  reprobates.  (See 
Matt.  7:6.) 

IT.    The  bride;  the  church. 

19.  From  the  tree  of  life ;  the 
reading  of  the  Old  Version  was, 
out  of  the  hook  of  life,  but  it 
Save  in  the  margin  the  reading 
accepted  by  the  revisers,  which 
has  the  authority  of  nearly  all 
the  ancient  manuscripts  in  its 
favor. 

21.  The  grace  of  the  Lord 
Jesus.  The  manner  in  which 
the  Redeemer  is  spoken  of 
throughout  this  book,  and  es- 
pecially in  this  farewell  beuedic- 


—22.  21. 


REVELATION. 


905 


tion,  joined  as  he  is  constantly 
with  God  as  the  united  object 
of  celestial  adoration,  and  repre- 
sented repeatedly  as  clothing 
himself  with  the  names  and  attri- 
butes of  supreme  divinity, — and 
yet,  on  the  other  hand,  steadily 
separated  from  God  by  a  marked 
and  clearly-expressed  distinc- 
tion,— leaves  us  where  indeed 
we  ought  to  expect  to  be  left, 
entirely  in  the  dark  in  respect  to 
the  nature  and  modes  of  exist- 
ence which  pertain  to  the 
mysterious  principle  of  divinity. 
The  human  mind  is  uneasy  in 
this  darkness  and  difficulty,  and 
vainly  attempts  their  removal. 
Some  endeavor  to  cut  the  knot, 
by  making  Jesus  a  mere  human 
prophet,  and  changing  to  meta- 
phors all  those  declarations  of 
the  word  of  God  which  assign 
to  him  a  position  apparently 
divine.  This  is  a  very  simple 
view  of  the  subject,  and  easily 
understood.  But  the  question, 
in  this,  as  in  all  other  researches 
after  knowledge,  is  not  what  is 
simple,  but  what  is  true,  Others, 
on  the  other  hand,  connecting 
and  combining  the  various  de- 
clarations of  Scripture,  and  de- 
ducing  inferences   from    them, 


make  out  what  may  be  called  a 
theory  of  the  Godhead,  distinct, 
defined,  systematic,  and  drawn 
out  into  its  details.  But,  on 
mature  reflection,  it  will  appear 
that  he  occupies  the  most  truly 
philosophical  ground,  who 
allows,  with  the  most  undis- 
turbed and  quiet  mind,  the 
mystery  of  the  Godhead  to  rest 
in  the  profound  concealment  in 
which  it  has  pleased  the  Holy 
Spirit  to  leave  it  involved, — who 
draws  no  inferences;  frames  no 
theory  or  system,  but  simply 
reads  what  is  written,  and  leaves 
it  as  it  stands,  without  attempt- 
ing to  throw  human  light  upon 
what  divine  revelation  has  left 
obscure.  He  waits  for  know- 
ledge to  come.  And  in  the 
meantime  he  adores  the  Re- 
deemer so  unequivocally  de- 
scribed as  divine.  He  sees  in 
him  a  Lamb  slain  as  an  atoning 
sacrifice  for  sin.  In  that  atone- 
ment he  finds  relief  from  remorse, 
and  comfort  and  peace  come 
from  it  to  displace  gloomy  rec- 
ollections of  sin,  and  dark  fore 
bodings  of  retribution ;  and  he 
closes  the  sacred  volume  invok- 
ing the  grace  of  the  Lord  Jesus 
Christ,  as  his  only  hope  of  sal- 
vation. 


APPENDIX. 


List  of  readings  and  renderings  preferred  by  the 
American  Committee,  recorded  at  their  desire. 
See  Preface,  page  xii. 


CLASSES  OF  PASSAGES. 

L  Strike  out  "S."  (i.  e.  Saint)  from  the  title  of  the  Gospels  and 

from  the  heading  of  the  pages. 
IL  Strike  out  "the  Apostle"  from  the  title  of  the  Pauline  Epis- 
tles, and  "of  Paul  the  Apostle  "  from  the  title  of  the  Episrle 
to  the  Hebrews;  strike  out  the  word  "  General "  from  the 
title  of  the  Epistles  of  James,  Peter,  1  John,  and  Jude;  and 
let  the  title  of  the  Revelation  run  "The  Revelation  of 
John." 
HI.  For  "Holy  Ghost"  adopt    uniformly   the   rendering   "Holy 

Spirit." 
IV.  At  the  word   "worship  "  in  Matt.  ii.  2,  etc.,  add  the  marginal 
note  "  The  Greek  word  denotes  an  act  of  reverence,  whether 
paid  to  man  (see  chap,  xviii.  26)  or  to  God   (see  chap.  iv. 
10)." 
Y.  Put  into  the  text  uniformly  the  marginal  rendering  "through" 
in  place  of  "by  "  when  it  relates  to  prophecy,  viz.  in  Matt, 
ii.    5,   17,  23;    iii.   3;   iv.   14;    viii.    17;    xii.   17;    xiii.    35; 
xxi.  4;    xxiv.  15;    xxvii.   9;    Luke  xviii.   31;    Acts  ii.   16; 
xxviii.  25. 
VL  For    "tempt"    ("temptation")    substitute  "try"   or  "make 
trial  of  "  ("  trial  ")  wherever  enticement  to  what  is  wrong  is 
not   evidently  spoken  of;  viz.   in    the  following   instances: 
Matt.  iv.  7;  xvi.  1;  xix.  3;  xxii.  18,  35;  Mark  viii.  11;  x.  2; 
xii.  15;  Luke  iv.  12;    x.  25;  xi.  16;  xxii.  28;  John  viii.  6; 
Acts  v.  9;  xv.  10;  1  Cor.  x.  9;  Heb.  iii.  8,  9;  1  Pet.  i.  6. 
VII.  Substitute  modern  forms  of  speech  for  the  following  archaisms, 
viz.  "who"  or  "that"  for  "which"  when  used  of   persons; 
"are"    for     "be"    in    the    present    indicative;     "know" 
"  knew "  for  "  wot"  "  wist  " ;  "drag  "  or  "  drag  away  "  for 
"  hale." 
Vm.  Substitute    for    "devil"    ("devils")    the    word    "demon" 
("  demons")  wherever  the  latter  word  is  given  in  the  margin 

[90?] 


908  Matthew  III.  7  —Matthew  XXIII.  9. 

(or  re  |  >  re  scats  the  Greek  words  tiaifiwv,  tiaif/dviov) ;  and  for 
"possessed  with  a  devil"  (or  ''devils")  substitute  either 
"  demoniac  "  or  "possessed  with  a  demon  "  (or  "demons  "). 

IX.  After  "  baptize  "  let  the  marg.    "  Or,  in  "  and  the  text  "  with  " 
exchange  places. 
X.   Let  the  word    "testament"   be  everywhere  changed  to  "cove- 
nant "   (without  an  alternate  in  the  margin),   except  in  Heb. 
ix.  15 — 17. 

XI.  Wherever  "patience  "  occurs  as  the  rendering  of  vto/iov^  add 
"  stedfastness  "  as  an  alternate  in  the  margin,  except  in  2 
Cor.  i.  6;  James  v.  11  ;  Luke  viii.  15;  Heb.  xii.  1. 
XII.  Let  aooapici'  (Matt.  x.  29;  Luke  xii.  6)  be  translated  "penny," 
and  ch/vnpinv  "  shilling,"  except  in  Matt.  xxii.  19;  Mark  xii. 
15;  Luke  xx.  2-1,  where  the  name  of  the  coin,  "a  denarius," 
should  be  given. 

XIII.  Against  the  expression  "  the  God  and  Father  of  our  Lord  Jesus 

Christ "  add  the  marginal  rendering  "  Or,  God  and  the  Father"'' 
etc.;  viz.  in  Rom.  xv.  6;  2  Cor.  i.  3;  xi.  31;  Eph.  i.  3;  Col. 
i.  3;  1  Pet.  i.  3.  And  against  the  expression  "  our  God  anil 
Father "  add  the  marg.  "Or,  God  and  our  Father" ';  viz.  in 
Gal.  i.  4;  Phil.  iv.  20;  1  Tiiess.  i.  3;  iii.  11,  13;  Jas.  i.  27. 
And  against  the  expression  "  his  God  and  Father"  add  the 
marg.  "  Or,  God  and  his  Father",  viz.  in  Rev.  i.  6. 

XIV.  Let  the  use  of  "fulfil"  be  confined  to  those  cases   in  which  it 

denotes  "accomplish,"  "  bring  to  pass,"  or  the  like. 

MATTHEW. 

III.     7  Against  "  to  his  baptism  "  add  marg.  Or,  for  baptism". 

10  For  "  is  the  axe  laid  unto  "  read  "  the  axe   lieth  at  "     So  in 
Luke  iii.  9. 
VI.   11  Let  the  marg.  read  Gr.  oar  bread  for  the  coming  day,  or  our 
needful  bread.      So  in  Luke  xi.  3. 
27  For  "  his  stature  "  read    "  the  measure   of    his   life"   (with 
marg.  Or,  his  stature)     So  in  Luke  xii.  25. 
VIII.     4  Here  and  in  Matt,  xxvii.  65;  Mark  i.  44,  for  "go  thy  [your] 
way  "  read  simply  "  go  " 
IX.  6,8  For  "power"  read  "authority"  (see  marg.  *)     So  in  Mark 

ii.  10;  Luke  v.  24. 
X.   39  "life"  strike  out  the  marg.     So  in  xvi.  25;  Mark  viii.   35; 
Luke  ix.  24;  xvii.  33;  John  xii.  25. 
XII.  23  For  "  Is  this  the  son  of  David?"  read  "Can  this  be  the  son 
of  David?"     [Comp.  John  iv.  29.] 
31   "  unto  men  "  strike  out  the  marg. 
XIX.   14  For  "of  such  is  "  read  "  to  such  belongeth  "  with  marg.  Or, 

of  such  is.     So  in  Mark  x.  14;  Luke  xviii.  16. 
XX.     1  For  "that  is"  read  "  that  was" 
XXII.   23  For  marg.3  read  "  Many  ancient  authorities  read  saying." 
XXIII.     9  For  "Father,  which  is  in  heaven "  read   "Father,  even  he 
who  is  iu  heaven." 


Matthew  XXIII.  23— Luke  XIII.  32.  909 

XXIII.   23  For  " judgement  "  read  "justice  "     So  in  Luke  xi.  42. 
XXVI.   29  For  "I  will  not  drink  "read  "I  shall  not  drink"    Similarly 

in  Mark  xiv.  25;  Luke  xxii.  16,  18. 
XXVII.   27  For  "  palace  "  read  "Praetorium  "  with  marg.  Ox,  palace  [as 

in  Mark  xv.  16]     So  in  John  xviii.  28,  33;  xix.  9. 

MARK. 

II.     4,  9,  11,  12  "  bed"  add  marg.  Or,  pallet     So  in  vi.   55;  John 
v.   8,  9,  10,  11,  12;  Actsv.  15;  ix.  33. 
VII.     4  For  "wash"  read  "bathe  "     [Comp.  Luke  xi.  38.] 
X.   13  For  "  brought  "  read  "were  bringing"     So  in  Luke  xviii. 
15. 
32  "  and  they  that  followed  "  etc.  omit  the  marg. 
»  45  For  "  For  verily  "  etc.  read  "For  the  Son  of  man  also  "  etc. 

XI.  24  For  "have  received  "  read  "receive"   with    marg.    Gr.   re- 


XIV.     3  For  "  spikenard  "  read  "  pure  nard  "  (with  marg.  Or,  liquid 
iiard),  and  omit  marg.3     So  in  John  xii.  3. 

LUKE. 

I.  35  Let  the  text  run  "wherefore  also  the  holy  thing  which  is 
begotten  shall  be  called  the  Son  of  God"  with  the  pres- 
ent text  in  the  margin. 
70  For  "since  the  world  began"  read    "of    old"     Similarly 
Acts  iii.  21 ;  xv.  18. 
II.  34  For  "and  rising  up  "  read  "  and  the  rising  " 
37  For  "  even  for"  read  "even  unto" 

III.  14  For  "Do  violence  to  no  man  "  etc.  read  "Extort  from   no 

man  by  violence,  neither  accuse  any  one  wrongfully  "  and 
omit  marg.6 
20  For  "  added  yet  this  above  all"  read  "added  this  also  to 
them  all" 

IV.  1  For  "by  the  Spirit "  read  "in  the  Spirit"    and    omit   the 

marg. 

;  was  the  traitor  "  read  "  became  a  traitor  " 
Chuza"  read  "Chuzas" 
commanded  "  read  "was  commanding" 
were  choked  "  read  "were  drowned" 
victuals  "  read  "provisions" 
alone  "  read    "  apart  " 
46  For  "should  be  greatest  "  read  "  was  the  greatest " 
XI.   38  For  •'  washed  "  read  "  bathed  himself  "  [Comp.  Markvii.  4.] 
XII.  49  For  "  what  will  I"  etc.  read  "what  do  I  desire  "  (with  the 

marg.   Or,  how  I  would  that  it  tcere  already  kindled  !) 
XIII.  32  "  I  am  perfected  "  add  marg.  Or,  lend  my  course 


VI. 

16  For 

in. 

3  For 

29  For 

33  For 

IX. 

12  For 

18  For 

910  Luke  XV.  16— Johh  VIII.  26. 

XV.   16  For  "  have  boon  filled  n  read  k*  have  filled  his  belly  "  (with 

the  marg.  Many  ancient  authorities  read  have  been  jilted.) 
XVII.     6  Read  ••  if  ye  had-  faith  "  etc.  and  "it  would  obey  you.'' 

11  For  l( through  the  midst  of"  read    "along  the  borders  of" 
and  substitute  the  present  text  for  inarg.3 
XVIII.     5   "lest  she  wear  me"  etc.  add  niarg.  Or,    lest  at  last  by   her 
coming  she  wear  me  out. 
7  For  "and  he''  etc.  read  "and  yet  he"  etc.  with  the  marg. 
Or,  and  is  he  slow  to  punish  on  their  behalf? 
XIX.   89  For  "  the  mount  of  Olives  "  read  "  Olivet  "     So  in   xxi.  37; 
Acts  i.  12. 
42   "day  "  add  marg.  Some  ancient  authorities  read  thy  day. 
'•  peace  "  add  marg.  Some  ancient  authorities  read  thy  peace. 
XX.   SO    "rule"  add  marg.  Or,  ruling  poicer 
XXII.   24  For  "is  accounted  "  read  "was  accounted" 

70  For  "Ye  say  that  I  am  "  read    "Ye  say  it,  for  I  am  "  and 
substitute  the  text  for  the  marg. 

XXIII.  9   "Christ  B  king"  omit  the  marg. 

15   "  he  sent  him  "  etc.    add  marg.    Many   ancient  authorities 

read  leant  you  to  him. 
23  For  "instant"  read  "urgent" 
46  Let  margin  and  text  exchange  places. 

XXIV.  30  Read    "  he  took  the  bread  and  blessed;  and  breaking  it  he 

gave  to  them  " 
38  For  "  reasonings  "  read  "questionings" 

JOHN. 

I.     3,  10,  17  Substitute  the  marginal  rendering  for  the  text. 
II.   17  For  '"The  zeal  of  thine  house"  read  M  Zeal  for  thy  house  " 
III.   20  For  ••ill*1  read   ''evil"     So  in  v.  20. 

20  For  " fulfilled  n  read  "made  fall"  [andsoxv.  11;  xvi.  24; 
xvii.  13.     See    "  Classes  of  Passages,"  xiv.] 
V.   27  Substitute  the  marginal  rendering  for  the  text. 
VII.     8  For  "  I  go  not  up  yet "  read  "I  go  not  up  "  and  change  the 
marg.  to  Many  ancient  authorities  add 
21,  22  For  "marvel.     For  this  cause    hath  Moses"   etc.  read 
"marvel  because  thereof.     Moses  hath"  etc.  and  omit 
the  marg. 
23   "a  man   every  whit   whole"   add  marg.   Gr.  a  ichole  man 

sound. 
38  For   "  out  of  his  belly"  read   ''from  within  him"   ^with 
marg.  Gr.  out  of  his  belly.) 
VUL   24,  28   "I  am  Aen  omit  marg.  '  (and  the  corresponding  portion 
of  marg.  *)     So  in  xiii.  10. 
25  Substitute  for  the  present  marg.  *  Or,  Altogether  that  which  I 

also  speak  unto  you. 
86  M  unto  the  world  M  omit  marg.  l  t%  Gr.  into** 


John  VIII.  44 — Acts  of  the  Apostles  XXV.  8.        911 

VIII.  44  For  "stood"  read  "standeth"  and  omit  marg.* 

52,  53  For   u  is  dead"  and  "  are  dead"  read  "died"  [Com- 
pare vi.  49,  58.] 
58  For  "  was  "  read  "  was  born  "  and  omit  marg.2 
X.     8  "  before    me"  add  marg.    Some  ancient  authorities  omit 
before  me. 
XII.  ^43  For  "  the  glory  of  men.  .  .  the  glory  of  God  "  read    "  the 

glory  that  is  of  men  .  .  .  the  glory  that  is  of  God." 
XIV.     1  Let  marg.  3  and  the  text  exchange  places. 

14  For  "shall  ask  me  any  thing  "  read    "  shall  ask  any  thing " 
and  let  marg.  4  read  Many  ancient  authorities  add  me. 
XVI.   25,  29  For  "  proverbs"  read  "dark  sayings"    . 
XVII.  24  For  "  I  will  "read  "I  desire" 

XVIII.  37  For  "  Thou  sayest  that  "  etci  read  "  Thou  sayest#,  for  I  am 
a  king "  and   substitute  the  present  text  for  the  marg. 
[Corap.Luke  xxii.  70.] 
XXI.     7  "  was  naked  "  add  marg.  Or,  had  on  his  under  garment  only. 

ACTS    OF    THE    APOSTLES. 

II.  47  For  "those  that  were  being  saved"  read  "those  that  were 

saved  "  with  the  text  in  the  marg. 
III.  21  For  "since  the  world  began"  read  "  from  of  old" 
VIII.   16  For  "  he  was  fallen  "  read  "it  was  fallen  " 

XIII.  18  For  "suffered  he  their  manners"  read   "as  a  nursing-father 

bare  he    them  ",  and   in   the   marg.  read  "  Many  ancient 
authorities  read  suffered  he  their  manners." 

XIV.  9  "made  whole  "  omit  marg.  x 

XV.   18  For  "from   the    beginning   of   the   world "  read  "from  of 
old" 

23  For    "The  apostles   and    the   elder  brethren "  read    "The 
apostles   and    the   elders,    brethren,"  and  put  the  present 
text  into  the  marg. 
XVII.  22  For  "somewhat   superstitious  "  read  "very  religious  "  and 

put  the  present  text  in  the  marg. 
XIX.  31  For  "  chief    officers  of  Asia  "  read   "  Asiarchs  "  (with  marg. 
i.e.  officers  having  charge  of  festivals  in  the  Roman  province 
of  Asia.) 

XX.  28  For    "  God  "  read  "the  Lord"  (with    marg.  Some  ancient 

authorities,  including  the  two  oldest  MSS.,  read  God.) 
XXI.   10  For  "many  days  "  read  "  some  days  " 
XXIIL   30  "  against  the  man  "  etc.  add  marg.  Many  ancient  authorities 
read  against  the  man  on  their  part,  1  sent  him  to  thee,  charg- 
ing etc. 

35  For  "  hear  thy  cause  "  read  "  hear  thee  fully  " 
XXIV.   17  For  "many  years"  read  "some  years" 
XXV.     3  For  "laying  wait "  read  "  laying  a  plot " 


91^      Acts  of  the  Apostles  XXVI.  28 — Romans  XIL  1. 

XXVI.   28  "  With  but  "  etc.  add  marg.  Or,  In  a  little  time 

29  "whether  with  little  "  etc.  add  marg.  Or,  both  in  little  and 
in  great,  i.e.  in  all  respects 
XXVH.  37  Omit  marg.2 

ROMANS. 

I.   17  For  "by  faith  "  read  "  from  faith  "  and  omit  the  marg. 
18  For  "hold  down"  read  "hinder" 
LI.   12   "have  sinned  "  add  marg.  Gr.  sinned. 

13  For  "  a  law  "  read  "  the  law  " 

14  For  "  which  have  no  "  read  "  that  have  not  the" 
For  "having  no  "  read  "not  having  the" 

14,  15  Enclose  in  a  parenthesis. 

15  "their  thoughts  "  etc.  add  marg.  Or,  their  thoughts  accusing 

or  else  excusing  them  one  with  another 
18  In  marg.  6  for  "protest"  read  "  dost  distinguish  " 

22  Omit  the  marg. 

HI.     9  For  "  in  worse  case  "  read  "better  "  and  omit  the  marg. 

21  Begin  a  paragraph. 

23  "have  sinned"  add  marg.  Gr.  sinned. 

25  "set  forth  "  omit  marg.  *  ("purposed'''') 

For    "by   his  blood"  read    "in  his  blood"   (retaining  the 
comma  after  "faith  ")  and  omit  marg.1 
31  Make  a  paragraph  of  verse  31. 
IY.     1  For  "  according  to  the  flesh,  hath  found  "  read  "  hath  found 
according  to  the  flesh  "  and  put  the  present  text  into  the 
margin. 

V.     1  For  "  let  us  have  "   read   "we   have  "  and   in    marg.  4  read 
Many  ancient  authorities  read  let  us  have.     So  in  verses  2, 
3  for  "let  us  "  read  "we  "  (twice). 
7  Omit  marg.  *  ("  that  which  is  good") 
VI.      7   "justified"  add  marg.  Or,  released 
VII.  25  For   "  I  myself  with   the  mind  serve"  read    "I  of  myself 

with  the  mind,  indeed,  serve" 
VIII.     3  Let  marg.  3  ("  and  for  sin'''')  and  the  text  exchange  places. 
5,  6,  9,  13  For  "spirit"  read  "  Spirit" 
13  For  "  mortify  "  read  "  put  to  death  "  and  omit  marg.  ■ 

24  For  "  by  "  read  "  in  "  (with  marg.  Or,  by) 

26  For  "himself"  read  "itself" 

34  For  "  shall  condemn  "  read  "  condemneth  " 
IX.     5  For  marg.  '  read  Or,  flesh  :  he  who  is  over  all,  God,  be  blessed 
for  ever 

22  "willing  "  add.  marg.  Or,  although  willing 
XL   11  Begin  the  paragraph  here  instead  of  at  ver.  13. 

XIL     1  For  "  reasonable  "  read   "  spiritual"  with  marg.  Gr.  belong- 
ing to  the  reason. 


Romans  XII.  u-  -1  Coiilnihians  XIV.  3.  (J13 

XII.  6  Omit  marg.  3  ("  the  faith  ") 

19  Let  marg.  *   (" the  wrath  of  God")   and  the  text  exchange 
places. 

1    CORINTHIANS. 

I.   18  For    "are  perishing.  .  .are  being  saved  "  read    "  perish... 
are  saved  "  and  put  the  present  text  into  the  marg. 
19  For    "  And. .  .reject  "  read    "And  the  discernment  of  the 

discerning  will  I  bring  to  nought " 
26  Omit  marg.  2  ("Or,  have  part  therein") 
II.     6  For  "the  perfect  "  read  "them  that  are  fullgrown  " 

8  For  "  knoweth  "  read  "  hath  known  " 

12  For  "  is  of  God  "  read  ' '  is  from  God  " 

For    "are  freely  given  to  us  by  God "  read   "  were  freely 
given  tc  us  of  God  " 

13  For     "comparing    spiritual    things   with    spiritual"    read 

"combining   spiritual  things  with   spiritual  words'1''  and 
omit  marg.  i 

14  "natural  "  add  marg.  Or,  unspiritual     Gr.  psychical. 
IV.     8  For  "  have  reigned  "read  "  have  come  to  reign" 

9  For  "and  to  angeis  "  read    "both  to  angels"  and  substitute 

the  present  text  for  the  marg. 
21  For  "  meekness  "  read    "gentleness" 
V.   10,  11  Let  marg.  2  and  3  and  the  text  exchange  places. 
VII.     6  For  "  permission  "  read  "  concession  " 

21  Let  marg.  2  ("nay,  even  if")  and  the  text  exchange   places. 

25  For  "  faithful  "  read   "trustworthy" 

26  For  "  the  present  distress  "  read  "  the  distress  that  is  upon 

us" 
31  For  "  abusing  it  "  read  "  using  it  to  the  full  "  and  omit  the 
margin. 
VIII.     3  For  "  of  him"  read  "by  him" 

8  "  commend  "  add  marg.  Gr.  present. 
IX    10  "altogether  "  let  "  assuredly  "  be  the  rendering  in  the  text, 
and  substitute  "  altogether  "  for  the  marg. 

27  "  have  preached"  add  marg.  Or,  have  been  a  herald 
XI.   10  Omit  marg.  1  (" have  authority  over'1'') 

19  For  "  heresies  "  read  "factions"  (with  marg.  Gr.  heresies.) 
27  For  "unworthily"  read  "in  an  unworthy  manner" 
XII.   31  Read  "  And  moreover  a  most  excellent  way  "  etc. 

XIII.  12  Read  "then  shall  I  kuow   fully  even  as  also   I   was   fully 

known  "  and  omit  marg. '    and  2 
13  Omit  marg.  5  (ulut  greater  than  these") 
XIV.     3  For  "comfort"  read  "exhortation" 


914  1  Corinthians  XIV.  33— Galatians  III.  24. 

33,  34  For  "  of  peace;  as"  etc.  read  "  of  peace.     As  in  all  the 

churches  of  the  saints,  let"  etc.  [and  begin  the  paragraph 

with  "  As"  etc.] 
XV.     2  Adopt  marg.  3  for  the  text  (substituting  "the  word  which" 

for  "  what ") 
8  For  "as  unto.  .  .time"  read  "as  to  the  child  untimely  born" 
19  Let  marg.  4  and  the  text  exchange  places. 
83  For    "Evil  company    doth    corrupt    good    manners"  read 

"Evil  companionships  corrupt  good  morals" 
34  For  "Awake  up"  read    "  Awake  to  soberness"   and  omit 

marg.  " 
44,  46   "natural"  add  marg.  Gr.  psychical. 
61  For  "  We  shall  not  all"  read  "  We  all  shall  not"  and  put 

the  present  text  into  the  marg. 

2     CORINTHIANS. 

I.  9  For  "answer"  read  "sentence"  (with  marg.  Gr.  answer.) 
15  For  "before"  read  "first" 

24  Read  in  the  text  "  for  in  faith  ye  stand  fast" 

II.  14  Begin  a  new  paragraph  with  this  verse. 

15  For  "  are  being  saved. .  .are  perishing"  read  "are saved... 
perish"  and  put  the  present  text  into  the  marg. 

III.  9  For  "  is  glory "  read  "hath    glory"  and    let   marg.    ■    run 

Many  etc.  For  if  the  ministration  of  condemnation  is  glory. 
18  Let  marg.  '  and  the  text  exchange  places. 
Omit  marg.  2  ("  the  Spirit  which  is  the  Lord") 

IV.  3  For   "are  perishing"  read   "perish"  and  put  the  present 

text  into  the  marg. 

VII.  8,  9  For  "  I  do  not  regret  it,  though  "  etc.  read  "  I  do  not  re- 
gret it:  though  I  did  regret  it  (for  I  see  that  that  epistle 
made  you  sorry,  though  but  for  a  season),  I  now  rejoice  " 
etc. 

XII.  7  Strike  out  " — wherefore"  and  add  marg.  Some  ancient  au- 
thorities read  — wherefore. 

GALATIANS. 

I.     7  "which  is  not  another  gospel:  only"  etc.  add  the   marg. 
Or,  which  is  nothing  else  save  that  etc. 
10  Read  "  For  am  I  now  seeking  the  favour  of  men  or  of  God  " 
and  for    '  seeking  to  please  "  read  "  striving  to  please  " 
II.     1  Strike  out  marg.  3  ("in  the  course  of") 

10  For  "  save  "  read  "but"  and  omit  marg.  a 
20  For    "yet  I  live:  and  yet  no  longer  I  "    read    "  and  it  is  no 
longer  I  that  live  "  and  omit  marg.  a 

III.  22  For  "  hath  shut  up  "  read  "  shut  up  " 

23  Omit  marg.  »  ("  the  faith") 

24  For  "  hath  been  "  read  "  is  become  n 


Galatians  IV.  12— Philippians  IV.  19.  915 

IV.  12  For  "  be  "  read  "  become  " 

For  u  I  am  as  "  read  "  I  also  am  become  as  " 

16  For  "  because  I  tell  you"  read  "by  telling  you" 

19  Substitute  a  dash  for  the  comma  after  "  you  " 

V.  1  Substitute  marg.  3  ("  For  freedom  ")  for  the  text. 

12  For  "  cut  themselves  off"  read  "go  beyond  circumcision" 

20  Substitute  marg.  2  ("parties  ")  for  the  text. 
VI.     1   "in  any  trespass  "  add  marg.  Or,  by 

10  "as"  add  marg.  Or,  since 

11  Let  the  marg.  ("  write  ")  and  the  text  exchange  places. 

EPHESIANS. 

I.  15  For  "and  which  ye  shew''''  read    "and  the  love  which  ye 

shew''''  and  in  marg.  6  for  "insert"  read  "omit  " 
II.     2  For  "power"  read  "powers"  (with  marg.  Gr.  power.) 

III.  13  For  "ye  faint  not"  read  "I  may  not  faint "  (with  marg. 

Or,  ye) 

VI.  9  For  "  both"  read  "  he  who  is  both  " 

PHILIPPIANS. 

I.  16  To  "the  one  "  etc.  add  marg.  Or,  they  that  are  movedby  love 
do  it 

17  To  "but  the  other"   etc.  add  the  marg.  Or,  but  they  that 

are  factious  proclaim  Christ 
22  Read  in  the  text   "  t^this  shall  bring  fruit  from  my  work  " 
with  marg.  Gr.  this  is  for  me  fruit  of  work. 
Omit  marg.  *  ("  1  do  not  make  known'1'') 
IT.     1  For  "comfort  "  read  "exhortation" 

6  For  "being"  read  "  existing  "  and  omit  marg.9 

Let  the  text  run  "counted    not  being  on  an  equality  with 
God  a  thing  to  be  grasped  "  and  omit  marg.* 

14  For  "disputings"  read  "questionings" 

15  For  "  may  be"  read  "  may  become  " 

HI.     8  Substitute  marg.  4  ("  refuse  ")  for  the  text. 
9  For  "of  God  "  read  "  from  God  " 

12  For  "apprehend  .  .  .  apprehended  '•  read  "lay  hold  on  .  .  . 

laid    hold  on  ",  and  in  marg.10  for  "apprehend  .  .  .  appre- 
hended" read  "lay  hold  .  .  .  laid  hold  on" 

13  For  "apprehended  "  read  "laid  hold" 

IV.  4  Omit  marg.  l  ("  Farewell") 

19  For  "  fulfil "  read  "  supply  "  [Comp.  " Classes  of  Passages," 
xiv.] 


916  Colossiaxs  T.  26 — Hebrews  I.  9. 

COLOSSIANS. 

I.  26  For  "  from  all  v  read  "for" 

II.  15  For    'having   put   off   from  himself"   read    "having   de- 
spoiled "  and  substitute  the  text  for  marg.2 

III.  5  For  ''Mortify  "  read  "  Put  to  death  "  and  omit  marg.1 

16  For  "richly"  read  "richly;"  and  omit  the  semicolon  after 
"  wisdom  "  putting  the  present  text  into  the  marg. 

1  THESSALONIANS. 

II.     6  Let   marg.  '  run    claimed   authority,  and   then  let  the  marg. 
and  the  text  exchange  places. 

IV.  12  For  ''honestly"  read  "becomingly" 
V.  22  Omit  marg.  4  ("appearance") 

2  THESSALONIANS. 

II.     2  For  "  is  now  prpsent  "  read  "is  just  at  hand  " 

10  For  "are  perishing ;'  read  "  perish"  with  the   text  in  the 
marg. 
ni.     2  Omit  marg. "  (< '  the  faith  ") 

1  TIMOTHY. 

I.   16  For  "hereafter"  read  "thereafter" 

18  Substitute  marg.  2  ("led  the  way  to  thee  ")  for  the  text. 
II.     4  Read  "  who  would  have  all  men  to  be  saved  " 

15  Let  marg.  3  and  the  text  exchange  places. 
V.  12  For  "faith  "  read  "pledge"  (with  marg.  Gr.  faith.) 
VI.     9  For  "  desire  "  read  "are  minded  " 

2  TIMOTHY. 

I.   10  For   "  incorruption  "  read   "immortality"  with  marg.  Gr. 

incorruption. 
II.   26  Read  "having  been  taken   captive  by  him  unto  his  will  " ; 
and  let  marg.  6  run   Or,  by  him,  unto  the  will  of  God     Gr. 
by  him  etc. 

TITUS. 

I.     2  "before  times  eternal  "  add  marg.  Or,  long  ages  ago 
II.   13  Let  the  text  and  marg.  2  exchange  places. 
III.  10  For  "A  man . . . heretical "  read  "a  factious  man " 

HEBR  E*W  S. 

I.     7  Omit  marg.  *  ("  spirits  ") 

9  To  the  first  "  God  "  add  marg.  Or,  0  God 


Hebrews  II.  16— Hebrews  XIII.  24.  917 

II.  16  Let  the  text  run    "For   verily  not  to   angels  doth  he  give 
help,  but  he  giveth  help  to  "  etc.    (with  marg.  Gr.  For 
verily  not  of  angels  doth  he  take  hold,  but  he  taketh  hold  of 
etc.) 
17  For  "might  be"  read  "  might  become  " 
III.     9  Let  marg.  4  ("  Where")  and  the  text  exchange  places. 

11   "As"  add  marg.  Or,  So     So  in  iv.  3. 
IY.     2  Let  the  text  and   marg.  9  exchange  places,  reading  in  marg. 
"Many  aucient  authorities  "  etc. 
7  Read    "a  certain   day,  To-day,  saying  in  David,    so  long  a 
time  afterward  (even  as  hath  been  said  before),  To-day  if 
ye  "  etc. 
VI.     1  For  "  let  us  cease  "  etc.  read    "leaving  the  doctrine  of  the 
first  principles   of  Christ,  let  us  "    with  marg.    '  Gr.   the 
word  of  the  beginning  of  Christ. 
9  In  marg.  '  for  "  are  near  to  "  read  "  belong  to  " 
VIII.     8  "finding   fault"  etc.    add  marg.  Some  ancient  authorities 
read  finding  fault  with  it  he  saith  unto  them. 
IX.     4  Let  marg.  3  and  the  text  exchange  places. 
9  For  "parable"  read  "figure"  So  in  xi.  19. 
Omit  "  noic  " 
14  "the  eternal  Spirit"  add  marg;  Or,  his  eternal  spirit 
17  Let  marg.  6  and  the  text  exchange  places. 
X.     1  For    "they  can  "    read  "can  "    (and  for  marg.  l  read  Many 

ancient  authorities  read  they  can.) 
22,  23  Let  the  text  and  marg.  6  exchange  places. 

25  For  "the  assembling  of  ourselves  together"  read  "our  own 

assembling  together  " 
34  For  "4ye  yourselves  have"  read  "3ye  have  for  yourselves" 
(and  omit  marg.  4,  letting  marg.  8  read   Many  ancient  au- 
thorities read  that  ye  have  your  own  selves  for  a  etc.) 
XI.     1  Read  "  faith  is  assurance  of  things  hoped  for,  a  conviction  " 
etc. 
5  Read  in  the  text  "  for  he  hath  had   witness  borne  to  him 
that  before   his   translation   he  had  been  "  etc.  with  the 
present  text  in  the  marg. 
XII.     3  For    "themselves"    read    "himself"    (and  let  marg.  5  run 
Many  ancient  authorities  read  themselves.) 
17  For  "rejected  (for   ..of  repentance)"  read  "rejected;  for  he 
found  no  place  for  a  change  of   mind  in  his  father  "  with 
marg.  Or,  rejected  {for  he  found  no  place  of  repentance),  etc. 
Or,  rejected;  for.  .  .of  repentance  etc. 
XIII.   18  For  "  honestly  "  read  "honourably" 
20  For  "the  eternal"  read  "an  eternal" 
24  "  They  of  "  add  marg.  Or,  The  brethren  from 


918  James  I.  3 — Jtjde  1. 


JAMES. 


I.     3  For  *  'proof"  read  "  proving" 
17  For  "  boon"  read  "gift" 
III.     1  For  "many  "  read  "  many  of  you'''* 

JV.     4  "adulteresses  "  add  marg.  That  is,  who  break  your  marriage 
vow  to  God. 

1  PETER. 

II.     2  In  marg.  6  for  "  reasonable  "  read  "  belonging  to  the  reason." 
V.     2  For   "  according  unto  God  "  read  "  according  to  the  will  of 
God  "  (and  so  in  marg.').     Comp.  Rom.  viii.  27. 

2  PETER. 

I.     1  Let  marg.  *  and  the  text  exchange  places. 

7  For    "  love  of   the  brethren"   read    "  brotherly  kindness" 

(twice)  with  marg.  Gr.  love  of  the  brethren. 

17  For   "  came  such  a  voice  to  him  from  the  excellent  glory  " 

read    "was    borne  such  a  voice  to   him   by  the   Majestic 
Glory"  and  omit  marg.  * 

18  For  "  come  "  read  "borne  "  and  omit  marg.  " 

II.  13  For  "love-feasts"   read    "deceivings"  and  in  marg.  *  read 
Some  ancient  authorities  read  love-feasts. 

1  JOHN. 

HI.   19,  20  For    "him,     whereinsoever. .  .because   God"  etc.    read 
"  him:  because  if  our  heart  condemn  us,  God  "  etc.  (with 
the  present  text  in  the  marg.) 
V.  18  Substitute  marg.  3  for  the  text,  and  add  marg.  •  Some  an- 
cient manuscripts  read  him. 

2  JOHN. 

1  (and  5)  "  lady  "  add  marg.  Or,  Cyria 

3  JOHN. 

4  dele  marg.  a 

8  For  "  with  the  truth  "  read  "  for  the  truth  n 

JUDE. 

1  For  "Judas"  read  "  Jude  "  and  add  marg.  Gr.  Judas. 

4  For  "set  forth  "  read  "written  of  beforehand  "  putting  the 

present  text  into  the  marg. 
82  Against  "And  on  some"  etc.  add  the  marg.     Some  ancient 

authorities  read  And  some  refute  while  they  dispute  with  you. 


Revelation  I.  8 — Revelation  XXII.  3.  919 


REVELATION. 

L     8  Omit  raarg.  *  ("  the  Lord,  the  God  ") 
13  Omit  marg.  a  ("the  Son  of  man") 
HI.     2  For  "  fulfilled  "  read  u  perfected  » 

IV.     6  "of  the  throne  "  add  marg.  Or,  before  [Comp.  v.  6  ;  vii.  17.  ] 
V.     6  "in  the  midst  of  the  throne  "etc.  add  marg.   Or,   between 

the  throne  with  the  four  living  creatures,  and  the  elders 
VI.     6  "A  measure"  etc.  add  marg.  [instead  of  marg.  8  and  4]  Or, 
A  chaaix  (i.  e.  about  a  quart)  of  wheat  for  a  shilling — im- 
plying great  scarcity. 
11  For  "be  fulfilled  "  read  "be  fulfilled  in  number"  and  then 
let  the  marg.  and  the  text  exchange  places. 
VII.  17  "of  the  throne"  add  marg.  Or,  before  (See  iv.  6.) 

X.     6  Substitute  marg.  9  ("  delay  ")  for  the  text. 
XII.     4  For   "stood.  ..was. .  .was.    .might"    read    "standeth..  is 
. .  .is.  ,  .may" 

XIII.  1  "he  stood"  add  marg.     Some   ancient  authorities  read  / 

stood  etc.  connecting  the  clause  with  what  follows. 
8  Let  marg.  '  and  the  text  exchange  places.   [Comp.  xvii.  8.] 

XIV.  6  For  "an  eternal  gospel"  read  "eternal  good  tidings" 

15  For  "over-ripe"  read  "ripe"  with  marg.  Gr.  become  dry. 
XV.     2  For  "that  come  "  read  "  that  come  ofE  " 

XVI.     9  For  " the  God"  read  " God " 

16  "  Har-Magedon  "  add  marg.  Or,  Ar-Magcdon 

XIX.  15  For  "  of  Almighty  God  "  read  "  of  God,  the  Almighty  " 
XXII.    8  For  "do  him  service "  read  "serve  him " 

8* 


A  HISTORY  OF  THE  KEYISION, 

EMBRACING  THE 

ORIGIN,   CONSTITUTION,  RULES   OF  PROCEDURE,  AND  PRIN- 
CIPLES OF  THE  REVISION  COMMITTEE. 

ALSO,     A 

COMPLETE  HISTORY  OF  ALL  THE  ENGLISH  TRANSLATIONS, 

INCLUDING    ESPECIALLY 

TYNDALE'S  AND  KING  JAMESS  AUTHORIZED  VERSION. 


THE  object  of  the  new  version  is  two  fold — to  secure  a  pure 
text  and  to  secure  a  more  perfect  translation. 
1.  The  Text.  The  original  copies  both  of  the  Old  and  New 
Testament  have  long  since  disappeared,  the  oldest  extant  manu- 
script being  of  the  fourth  century  after  Christ ;  that  is,  written 
more  than  three  centuries  after  the  death  of  the  original 
authors.  Biblical  scholars  have  expended  a  great  deal  of  time 
and  study  in  the  endeavor  to  ascertain  what  manuscript  most 
closely  corresponds  to  the  originals.  There  are  over  two  thou- 
sand manuscripts  which  bear  date  prior  to  the  sixteenth  century. 
The  verbal  variations  in  these  are  very  numerous  ;  they  are 
variously  estimated  at  from  four  hundred  to  eight  hundred 
thousand  in  the  whole  Bible.  Most  of  them,  however,  are 
mere  differences  in  orthography,  or  in  the  order  of  words,  and 
all  that  in  any  manner  affect  the  fundamental  teachings  of  the 
Bible  could  probably  be  counted  on  the  fingers  of  one  hand.* 
The  translation  of  the  Bible  made  in  the  seventeenth  century 
was  based  on  what  is  known  as  the  textus  receptus  or  received 
text.  Modern  scholarship  has  done  much  work  in  collating 
?nd  comparing  manuscripts  since  that  time ;  some  ancient 
manuscripts  not  then  known  have  been  since  discovered  ;  and 

*  '■  It  may  be  safely  said,"  says  Dr.  Ezra  Abbott,  of  Harvard  College,  "  tbat  no  Christian 
doctrine  or  duty  rests  in  those  portions  of  the  text  which  are  affected  by  differences  in  the 
manuscripts:  still  less  ia  anything  essential  in  Christianity  touched  by  the  various  reading*.' 


A.   H1ST0KY    OF   THE    REVISIONS  921 

the  new  version  is  based  upon  a  careful  comparison  of  the  best 
of  these  ancient  manuscripts,  compared  and  digested  with  im- 
mense care  and  industry,  by  the  most  erudite  and  careful 
scholars  of  modern  times,  such  as  Lachmann,  Tischendorf, 
Tregelles,  Westcott  and  Hort.  Where  these  variations  from 
the  text  of  the  former  translation  are  of  any  importance,  they 
are  indicated  in  the  notes  which  accompany  this  edition  of  the 
new  version  of  the  New.  Testament. 

2.   Translation.  A  more  important  work  was  that  of  provid- 
ing a  more  accurate  translation  of  the  notes.     Some  attempts 
were  made  from  a  very  early  period  to  furnish  portions  of  the 
Bible  in  the  English  tongue.     In  680  Caedmon,  a  pious  monk, 
prepared  a  paraphrase  of  a  part  of  the  New   Testament     A 
little  later  the  Venerable  Bede  made  an  Anglo-Saxon  translation 
of  the  Gospel  of  John.     King  Alfred  based  his  legislation  on 
four  chapters  of  Exodus  (chapters  20-23),  and  desired  to  bring 
about  the  study  of  an  English  translation  of  the  Scriptures  in 
the  schools  of  his  time.     In  the  twelfth  and  thirteenth  centuries 
further  translations  and  paraphrases  were  made  of  portions  of 
the  Scripture,  and  Annie  of  Bohemia,  wife  of  Richard  Second, 
is   said    to   have   habitually   read  the    Gospels  in   the  English 
tongue.     The  first  serious  attempt,   however,  to  translate   the 
whole  Bible  into  the  language  of  the  common  people,  was  made 
by  John  Wickliffe,  a  secular  priest,  a  graduate  of  Oxford,  a  man 
of  austere  life  and  manners,  whose  teaching  in  denial  of  many 
points  of  Roman  Catholic  theology  approached  very  nearly  that 
of  Luther  and  the  other  Protestant  reformers,  whom  he  pre- 
ceded a  century  and  a  half.     Although  before  the  days  of  print- 
ing, his  transfation  appears  to  have  been  extensively  circulated, 
and  it  was  so  highly  valued  that  sometimes  a  load   of  hay  was 
exchanged  for  a  few  chapters  of  his  work.     His  translation, 
however,  was  made,  not  from  the  original  Greek,  but  from  the 
Latin   translation   in    common   use    in    the   Roman   Catholic 
Church,  known  as  the  Vulgate,  made  by  Jerome  in  the  fourth 
century.     A  century  and  a  half  later,  William  Tyndall  under- 
took a  new  translation  of  the  New  Testament,  and  his  was  the 
first  complete  translation  of  it  made  from  the  Greek  originals. 
Compelled  by  persecution  to  flee  from  England,  he  continued 
his  labors  abroad.     His  first  edition  was  bought  up  and  publicly 
burned  by  the  Bishop  of  London  ;  the  destruction  was  so  com- 


922  A    HISTORY    OF    THE    REVISION. 

plete  that  only  two  copies  of  this  version  are  now  known  to 
exist ;  but  the  money  from  the  purchase  found  its  way  into 
Tyndall's  hands,  who  was  thus  able  to  prepare  a  new  and  more 
perfect  edition.  He  was  at  length  betrayed  and  put  to  death, 
but  his  work  not  only  survived  him,  but  has  become  the  basis 
of  all  subsequent  translations.  With  that  inconsistency  which 
marked  the  character  of  the  unscrupulous  Henry  the  Eighth, 
he  who  had  sought  by  every  means  in  his  power  to  extirpate 
Tyndall's  version  and  compass  his  death,  demanded  of  the 
English  clergy  that  they  should  furnish  the  people  with  an 
English  Bible,  and  on  their  refusal  gave  a  license  to  Miles 
Coverdale  to  prepare  a  translation  which  was  little  else  than  a 
revision  of  Tyndall's  work,  and  which  was  publicly  sold  in 
England,  and  by  royal  decree  ordered  to  lie  open  in  every 
church  accessible  to  all  the  people  before  Tyndall's  death. 
Other  versions  followed  in  rapid  succession,  all  of  them  modif - 
cations  of  Tyndall's  ;  Rogers' Bible,  1537,  Cranmer's  Bible,  1539, 
the  Geneva  Bible,  1557-1560,  the  Bishops'  Bible,  1568.  The  two 
latter  were  in  some  sense  rival  editions,  the  Geneva  Bible  being 
the  product  of  the  continental  reformers,  the  Bishops'  Bible 
being  prepared,  as  the  title  indicates,  under  the  special  sanctior 
of  the  Church  of  England.  To  these  should  be  added  also 
mention  of  the  Douay  Bible,  a  translation  of  the  Scripture  from 
the  Vulgate  prepared  at  Eheims  and  Douay  with  the  sanction 
of  the  Roman  Catholic  Church,  which  still  retains  the  name 
of  the  Douay  version. 

These  prepared  the  way  for  what  is  now  known  as  the 
Authorized  or  King  James  version.  There  seems  to  be  little 
reason  for  giving  King  James  the  credit  of  this*  great  work. 
The  original  idea  did  not  emanate  from  him,  he  took  no  part 
in  the  work,  and  paid  nothing  of  its  expenses,  but  the  fifty-four 
s  holars  who  were  assigned  to  the  task  were  appointed  by  him. 
Death  or  resignation  reduced  their  number  to  forty-seven. 
They  were  divided  into  six  parties,  two  meeting  at  Westmin- 
ster, two  at  Cambridge,  and  two  at  Oxford,  and  divided  the 
books  of  the  Bible  between  them.  Careful  regulations  were 
prescribed  for  their  work,  which  occupied  seven  years,  A.  d. 
1604-1611 — three  in  individual  investigations,  three  in  united 
work.  The  text  of  the  whole  Bible,  when  prepared  by  their 
common  labor,  was  submitted  for  final  revision  to  six  delegates 


A   HISTORY    OF   THE    REVISION.  923 

with  six  consulting  assistants,  and  the  manuscript,  when  it  had 
passed  through  their  hands,  was  placed  in  the  hands  of  Dr. 
Miles  Smith,  a  distinguished  linguist,  who  was  charged  with 
the  duty  of  seeing  it  through  the  press.  In  this  work,  not  only 
the  former  English  versions,  but  the  Hebrew,  Ohaldaic,  Greek, 
Syrian,  Latin,  Spanish,  French,  Italian  and  Dutch  versions 
were  all  consulted,  and  the  product  of  the  labors  of  this  body 
of  eminent  scholars  well  deserves  the  honor  which  has  been 
accorded  to  it,  of  being  for  two  hundred  and  fifty  years  the 
<sacred  book  of  the  Anglo-Saxon  race,  the  inspiration  of  thou- 
sands of  pulpits  and  churches,  and  the  comfort  and  guidance  of 
an  innumerable  host  of  individual  Christians. 

Nevertheless,  there  is  no  pretense  that  these  translators  were 
inspired,  or  that  their  work  possesses  any  exceptional  divine 
authority.  Since  their  time,  the  English  language  itself  has 
undergone  some  material  changes,  and  biblical  scholarship  has 
made  very  great  advances.  Various  attempts  have  been  made 
from  time  to  time  by  individual  scholars,  with  greater  or  less 
success,  to  prepare  an  amended  version  or  translation  of  parts 
of  the  Bible.  At  last,  in  1870,  a  resolution  was  presented  to 
the  House  of  Convocation  of  Canterbury,  in  England, — a  body 
which  may  be  described  as  one  of  the  church  parliaments  of 
Great  Britain, — for  a  revision  of  the  Authorized  Version,  and  it 
was  resolved,  after  careful  consideration,  and  some  considerable 
debate,  to  undertake  the  work.  Almost  at  the  same  time  in 
the  Congregational  Union  of  England,  Scotland  and  Wales,  the 
necessity  for  such  a  revision  was  urged  by  leading  clergymen  of 
the  Congregational  order.  The  honor  of  initiating  the  work 
belongs,  however,  to  the  Established  Church.  The  Convo- 
cation resolved  that  a  revision  of  the  Authorized  Version 
be  undertaken  ;  that  no  new  translation  is  contemplated  nor 
any  unnecessary  alteration  of  the  language ;  and  that  the  lan- 
guage of  "the  existing  version  be  as  closely  followed  as  possible. 
A  committee  consisting  of  eight  bishops  and  eight  presbyters  was 
appointed  to  take  the  necessary  steps  for  securing  such  a  re- 
vision ;  they  were  authorized  to  invite  the  cooperation  of  any 
persons  eminent  for  scholarship,  to  whatever  nation  or  religious 
body  they  might  belong.  The  committee  thus  constituted  sepa- 
rated itself  into  two  companies — one  for  the  Old  Testament  the 
other  for  the  New  Testament — and  invited  scholars  and  divines, 


924  A    H1STOHV    OF    THE    REVISION. 

who  represented  not  only  all  schools  and  parties  of  the  Church 
of  England,  but  also  Presbyterians,  Independents,  Baptists, 
"Wesleyans,  and  representatives  of  other  Christian  denominations. 
The  committee  also  adopted  the  following  general  principles 
to  govern  it  in  its  work,  namely,  to  introduce  as  few  alterations 
as  possible  in  the  King  James  version  ;  to  go  twice  over  every 
portion  to  be  revised,  once  provisionally,  the  second  time 
finally ;  to  select  the  best  text  and  indicate  changes  from  the 
received  text  in  the  margin  ;  to  make  no  final  changes  in  the 
Authorized  Version,  except  by  a  vote  of  two-thirds  of  those 
present ;  and  to  postpone  voting  in  all  doubtful  cases  whenever 
postponement  was  called  for  by  one-third  of  those  present.  In 
August  of  the  same  year,  one  of  the  British  revisers  arrived 
in  New  York  with  a  letter  from  Bishop  Ellicott,  chairman  of 
the  New  Testament  company,  and  sought  the  cooperation  of 
American  clergymen  in  this  work  of  revision.  As  a  conse- 
quence, two  American  committees — one  for  the  Old  Testament 
and  one  for  the  New  Testament — were  constituted,  the  names 
of  the  New  Testament  company  as  finally  selected  being  as 
follows : 

Eev.  Theo.  D.  Woolsey,  D.  D.,  LL.  D. 

Prof.  Ezra  Abbot,  D.  D.,  LL.  D. 

Eev.  J.  K.  Burr,  D.  D. 

Pres't  Thomas  Chase,  LL.  D. 

Rev.  Howard  Crosby,  D.  D.,  LL.  D. 

Prof.  Timothy  Dwight,  D.  D. 

Rev.  C  R.  Crooks,  D.  D.     (Resigned.) 

Prof.  H.  B.  Hackett,  D.  D.,  LL.  D.     (Died.) 

Prof.  James  Hadley,  LL.  D.     (Died.) 

Prof.  Charles  Hodge,  D.  D.,  LL.  D.     (Died.) 

Prof.  A.  C.  Kendrick,  D.  D.,  LL.  D. 

Right  Rev.  Alfred  Lee,  D.  D. 

Prof.  Matthew  B.  Riddle,  D.  D. 

Prof.  Charles  Short,  LL.  D. 

Prof.  Henry  B.  Smith,  D.  D.,  LL.  D.    (Resigned.) 

Prof.  J.  Henry  Thayer,  D.  D. 

Prof.  W.  E.  Warren,  D.  D. 

Rev.  Edward  A.  Washburn,  D.  D.    (Died.) 

Prof.  Philip  Schaff,  D.  D.,  LL.  D. 


J_    HISTORY  OF    THE    REVISION.  925 

From  that  time  the  work  has  gone  steadily  forward,  not 
without  differences  of  opinion,  birt  without  a  single  controversy 
to  mar  Christian  harmony,  and  without  a  single  serious  break. 
The  two  English  companies  have  held  their  sessions  monthly  in 
in  the  venerable  deanery  of  Westminster,  one  company  occupy- 
ing the  historic  chamber  where  the  famous  Westminister 
Assembly  met  to  frame  its  historic  creed.  The  American  New 
Testament  company  has  held  its  sessions  monthly  in  the  city  of 
New  York.  In  accordance  with  the  original  understanding 
between  these  two  cooperative  bodies  the  British  companies 
have  submitted  to  the  American  companies  from  time  to  time, 
such  portions  of  their  work  as  have  passed  the  first  revision  ; 
the  American  companies  have  transmitted  their  criticisms  and 
suggestions  to  the  British  companies  before  the  second  revision. 
In  some  instances,  alterations  suggested  by  the  American 
revisers  have  not  been  adopted  by  the  English  committee  ; 
American  scholarship  is  perhaps  less  conservative,  less  afraid  of 
changes,  than  the  English.  Some  of  these  changes  proposed  by 
the  American  scholars,  but  not  ado}i>ted  by  the  English,  have 
been  placed  in  the  appendix  at  the  end  of  the  New  Eevision. 
The  two  universities  of  Oxford  and  Cambridge  have  under- 
taken to  pay  the  cost  of  the  English  commission  in  considera- 
tion of  a  license  to  print  the  Eevision,  which  gives  them 
practically  a  copyright  in  England.  In  this  country  there  is  no 
copyright.  This  edition  has  been  printed  from  the  Oxford 
edition  and  carefully  and  scrupulously  compared  with  it  to 
secure  perfect  typographical  accuracy.  It  must  be  counted 
a  cause  for  gratitude  that  the  original  committees  have  been 
permitted  to  finish  the  labors  which  they  began.  "  The  same 
persons,"  says  the  Rev.  Timothy  Dwight,  D.  D.,*  "who  began 
the  work  together  in  our  country,  have,  with  a  single  exception, 
been  permitted  to  carry  it  through  to  the  end.  The  whole  has 
thus  been  considered  and  reviewed  and  considered  again  in  suc- 
cessive examinations  by  one  unchanged  and  almost  unbroken 
company."  The  only  exceptions  to  this  general  statement,  are 
in  the  case  of  Dr.  Hackett,  who  labored  for  four  or  five  years 
efficiently  and  died  before  the  end  was  reached,  Prof.  Hadley, 
whose  death  occurred  almost  immediately  after  the  first  meet- 

■ w 

*  See  Christian  Union,  March  16, 1881. 


926  A    HISTORY    OF   THE    REVISION. 

ing  for  Revision  work,  Dr.  Washburn  whose  death  did  not 
occur  till  the  revision  was  completed,  and  one  or  two  other 
prominent  men  who  have  practically  taken  no  active  part  in 
the  Revision,  and  whose  death,  therefore,  has  not  been  an  im- 
pediment to  or  caused  a  break  in  the  work. 

The  objects  aimed  at  in  the  Revision  thus  projected  and 
carried  through  to  its  completion,  may  be  briefly  stated  as 
follows  :  * — securing  by  the  most  careful  comparison  and  critical 
study  of  the  manuscript  a  pure  text ;  correcting  acknowledged 
errors,  whether  of  typography,  grammar  or  translation  ;  recti- 
fying erroneous  and  imperfect  renderings  ;  introducing,  as  far 
as  possible,  consistency  and  uniformity  in  the  translations  of 
words  and  phrases ;  removing  obsolete  and  substituting  there- 
for intelligible  expressions  ;  introducing  uniformity  in  the  spell- 
ing of  proper  names  ;  revising  the  orthography,  the  punctua- 
tion, use  of  capitals  and  the  like  ;  and  finally,  combining  with 
the  received  divisions  into  chapters  and  verses  an  arrangement 
of  the  prose  into  paragraphs,  and  in  the  Old  Testament  a 
metrical  arrangement  of  poetry  according  to  the  recognized 
Hebrew  forms. 

This  is  not  the  place  to  enter  into  any  critical  consideration 
of  the  value  of  this  work,  though  of  its  value  I  have  no  doubt. 
The  history  of  this  Revision,  and  the  character  of  the  men  who 
have  engaged  in  it,  warrant  our  entire  confidence  in  the 
thoroughness  of  their  work,  and  our  assured  faith  that  in  this 
new  version,  the  Bible  will  be  more  than  ever  "profitable  for 
doctrine,    for   reproof,    for   correction,  and  for  instruction   in 

righteousness." 

LYMAN  ABBOTT. 
Cornwall  on  Hudson,  N.  Y. 

May  17,  1881. 


*  See  the  Revision  of  the  New  Testament  (Harper  &  Brother*),  Introductory  by  Philip 
Schaff. 


AN    ANALYSIS 


OF 


THE  FOUR  GOSPELS 

SHOWING   THEIR   MUTUAL   RELATIONS. 


"  The  Word,  the  artificer  of  all  things,  who  sits  upon  the  [four]  Cherubim,  holding  to- 
gether all  things,  being  manifested  to  men,  gave  to  us  the  VQVR-formed  Gospel,  actuated  by- 
one  spirit,"  So  said  Irenseus  in  the  middle  of  century  second,  reckoning  from  the  Lord's 
ascension.  Earlier  than  he,  Tatian  had  formed  a  Harmony,  titled  the  Diatessaron.  or 
Through-the  Four.  And  still  earlier  than  he,  Justin  Martyr  Tatian's  own  teacher,  tells  us 
what  "•  the  apostles,  in  the  memoirs  by  them  which  are  called  Gospels,"  said.  And  those 
Gospels,  he  tells  us,  were  in  his  day  publicly  read  as  of  sole  and  unique  authorityin  the 
churches,  as  the  Old  Testament  was  in  the  synagogues.  So  that  it  is  beyond  rational  ques- 
tion, from  these  and  other  proofs,  that  between  the  death  of  St.  John  and  the  time  that 
Justin  wrote,  the  Four  Gospels  had,  by  silent  and  spontaneous  consent  of  the  holy  martyr 
Church,  arisen  to  a  universal,  unquestioned,  unrivalled  authority.  It  was  not  by  decrees 
of  councils  or  any  arbitrary  authority,  but  by  unanimous  catholic  concurrence,  that  the 
evangelical  Canon  was  adopted. 

But  there  was  a  Gospel,  that  is.  a  gospel-matter,  a  gospel -history,  before  there  were  the 
four  written  Gospel-books.  Our  Savior's  deeds,  words,  death,  and  resurrection,  being  the 
very  essence  and  substance  of  the  Gospels,  existed  in  the  minds  and  memory,  in  the  heart 
and  soul  of  the  living  Church  with  great  fulness  and  completeness  before  the  four  evangel- 
ists wrote.  The  twelve  apostles  had  been  by  Jesus  chosen  as  his  eye  and  ear  witness*.  •  .•  and 
after  his  death  they  were  the  official  rehearsers  of  the  narratives.  '•Beginning  at  Jeru- 
salem,'" where  the  works  and  words  of  Jesus  were  well  known,  endued  with  power  from 
on  high,  they  repeated  the  story  of  Jesus  and  him  crucified.  This  oral  gospel  the  Church 
accepted  from  these  first  eye-witnesses:  and  it  formed  the  complete  body  of  the  Christian 
faith.  Hearers  and  spectators  would  sometimes  commit  to  parchment  memoranda  of  par- 
ticular sayings,  discourses,  or  doings  of  Jesus.  And  these  would  be  of  various  authen- 
ticity, arrangement,  and  extent.  In  time,  mare  extended  and  completer,  yet  imperfect 
narratives,  would  be  composed,  and  come  into  the  possession  of  many  private  Christians, 
and  most  of  the  Churches.  Thus  there  existed  an  oral  and  documentary  gospel-matter 
before  the  four  Gospel-books. 

This  living  oral  Gospel  had  a  peculiar  power  to  it  during  the  time  when  its  utterances 
came  from  the  original  inspired  apostolic  lips,  and.  though  in  a  less  degree,  from  the  reports 
of  those  who  had  heard  the  apostles.  Even  after  the  written  Gospels  had  come  into  exist- 
ence, and  until  late  toward  the  close  of  the  second  century,  a  feeling  of  interest  in  behalf 
of  the  oral  tradition  over  the  recorded  letter  pervaded  many  hearts.  "  I  do  not  think,"  says 
Papias,  soon  after  the  close  of  the  first  century,  "that  I  derived  so  much  benefit  from  books 
as  from  the  living  voice  of  those  who  are  still  surviving."  His  preference  was  this:  "If  I 
met  with  any  one  wno  has  been  a  follower  of  the  elders,"  (the  apostles  and  their  contem- 
poraries,) "  I  made  it  a  point  to  inquire  what  were  the  declarations  of  the  elders:  what  was 
said  by  Andrew,  Peter,  or  Philip;  what  by  Thomas,  James,  John,  Matthew,  or  any  other  of 
the  disciples  of  our  Lord;  what  Aristion  (Luke?)  and  the  presbyter  John,  disciples  of  our 
Lord,  relate."  In  an  age  where  reading  and  writing  little  prevail,  such  oral  traditions  are 
conveyed  by  memory  with  great  accuracy  of  form.  The  Jewish  succession  of  Rabbis  claimed 
to  traasaiit,  by  tradition,  an  entire  unwritten  law,  without  addition  or  subtraction.  Repeti- 
tion of  the  same  nariatives  by  the  same  apostolic  narrators,  often  in  each  other's  hearing, 
woul.l  result  in  a  great  sameness  of  expression;  and  the  narrative  would  finally  assume 
sorm-triing  of  a  stereotype  form.  The  wonderful  deeds  and  holy  words  of  Jesus,  had  no 
writing  existed,  might  nat*e  been  mentally  preserved  witn  great  accuracy  for  more  than  one 
generation. 

But  as  the  authoritative  written  letter  alone  couM  preserve  above  suspicion  a  gospel  in- 
tended for  ages,  so  the  great  Head  of  the  Church  took  providential  care  that  the  record 
should  come  from  responsible  hands.  Two  books  from  original  apostles,  and  two  from  apos- 
tolic contemporaries  under  apostolic  sanction,  and  with  general  sanction  of  the  apostolic 
church,  have  come  down  to  these  and.  future  ages.  Of  these  the  three  first  (which,  from 
their  strong  likeness,  are  commonly  called  the  Synoptic  Gospels)  contain  the  authentic 
transcript  of  the  oral  gospel,  as  it  existed  in  varied  stereotype  forms  in  the  apostles'  preach- 
ing; while  the  fourth  contains  the  independent  personal  narration  of  the  apostle  who  was 
nearest  and  deepest  in  the  heart  of  Jesus.  As  these  gospels  took  their  place  in  the  archives 
©f  the  Churches  of  the  widespread  Christendom  already  existing  in  different  quarters  of  the 

[927] 


928 


ANALYSIS      OF     THE     FOUR     GOSPELS. 


f;lobe,  Asia,  Africa.  and  Europe,  and  were  read  to  the  congregation  (as  the  oral  had  been  de- 
ivered)  from  Sabbath  lo  Sabbath,  the  oral  gospel  was  gradually  superseded,  until  scarce  a 
trace  of  it  remains  to  our  day.  Of  the  nature  of  the  verbal  identities  and  variations  between 
the  three  Synoptic  Gospels,  the  following  comparative  passages,  as  specimens,  will  convey 
some  idea* 

THE  BAPTISM  OF  JESUS. 


Matthew  iii.  13-17. 
13  Then  cometh  Jesus  from 
Galilee  to  Jordpn  unto  John, 
to  be  baptized  of  him.  14 
But  John  forbade  him.  say- 
ing, I  have  need  to  be  bap- 
tized of  thee,  and  comest 
thou  to  me  ?  15  And  Jesus 
answering  said  unto  him, 
S.itfer  it  to  be  so  now  :  for 
thus  it  becometh  us  to  fulfil 
al>  righteousness.  Then  he 
suffered  him.  16  And  Jesus, 
when  "'ie  was  baptised,  went 
up  straightway  out  of  the 
water  :  and  lo,  the  heavens 
were  opened  unto  him,  and 
he  saw  the  Spirit  of  God  de- 
scending like  a  dove,  and 
lighting  upon  him  :  17  And 
lo,  a  voice  from  heaven,  say- 
ing, This  is  ray  beloved  Son, 
in  whom  I  am  well  pleased. 


Mark  i.  9-11. 
9  And  it  came  to  pass  in 
those  days,  that  Jesus  came 
from  Nazareth  of  Galilee,  and 
was  baptized  of  John  in  Jor- 
dan. 


10  And  straight  way  com- 
ing out  of  the  water,  he  saw 
the  heavens  opened,  and  the 
Spirit  like  a  dove  descending 
upon  him.  11  And  there 
came  a  voice  from  heaven, 
saying,  Thou  art  my  beloved 
Son,  in  whom  I  "am  well 
pleased. 


Luke  iii.  21-23. 
21  Now  when  all  the  people 
were   baptized,    it    came    to 
pass,  that  Jesus  also  being 
baptized, 


and  praying,  the  heaven  was 
opened,  22  And  the  Holy 
Ghost  descended  in  a  bodily 
shape  like  a  dove  upon  him. 
and  a  voice  came  from  heav- 
en, which  said.  Thou  art  my 
beloved  Son  ;  in  thee  I  am 
well  pleased. 


THE  HEALING  OF  PETER'S  WIFE'S  MOTHER. 


Matthew  viii.  14,  15. 
14  And  wheu  Jesus   was 
come  into  Peter's  house, 


he  saw  his  wife's  mother  laid, 
and  sick  of  a  fever. 


15  And  he  touched  her 
hand,  and  the  fever  left  her  : 
and  she  arose,  and  ministered 
unto  them. 


Mark  i.  29-31. 
29  And  forthwith,  when 
they  were  come  out  of  the 
synagogue,  they  entered  into 
the  house  of  Simon  and  An- 
drew, with  James  and  John. 
30  But  Simon's  wife's  mother 
lay  sick  of  a  fever  ;  and  anon 
they  tell  him  of  her.  31  And 
he  came  and  took  her  by  the 
hand,  and  lifted  her  up  ;  and 
immediately  the  fever  left 
her,  and  she  ministered  unto 
them. 

THE  DEMONIAC  SWINE. 
Ma kk  v.  11-13. 
11  Now  there  was  there 
nigh  unto  the  mountains  a 
great  herd  of  swine  feeding. 
12  And  all  the  devils  besought 
him,  saying,  (Send  us  into  the 
swine,  that  we  may  enter  into 
them.  13  And  forthwith  Je- 
sus gave  them  leave.  And 
the  unclean  spirits  went  out, 
and  entered  into  the  swine  ; 
and  the  herd  ran  violently 
down  a  steep  place  into  the 
sea  (there  were  about  two 
thousand),  and  were  choked 
in  the  sea. 


Luke  Iv.  38,  39. 
38  And  he  arose  out  of  the 
synagogue,  and  entered  into 
Simon's  house. 


And  Simon's  wife's  mother 
was  taken  with  a  great  fever  ; 
and  they  besought  him  for 
her.  39  And  he  stooped  over 
her,  and  rebuked  the  fever  ; 
and  it  left  her  :  and  immedi- 
ately 6he  arose  and  ministered 
unt.o  them. 


Luke  xiii.  32,  33. 
32  And  there  was  an  herd 
of  many  swine  feeding  on  the 
mountain  :  and  they  besought 
him  that  he  would  suffer 
them  to  enter  into  them. 
And  he  suffered  them. 


Matthew  viii.  30-32. 
30  And  there  was  a  good 
way  off  from  them  a  herd  of 
many  -wine  feeding.  31  So 
ihe  devils  besought  him,  sav- 
ing, If  thou  cast  us  out,  suf- 
fer us  to  go  away  into  the 
herd  of  swine.  32  And  he 
said  unto  them,  Go.  And 
when  they  were  come  out. 
they  went  into  the  herd  of 
swine:  and,  behold,  the  whole 
herd  of  swine  ran  violently 
down  a  steep  place  into  the 
sea,  and  perished  in  the  wa- 
ters. 

The  verbal  relations  between  the  three  Gospels  are  thus  well  described  by  Alford  :  "  First, 
perhaps,  we  shall  have  three,  five,  or  more  words  identical  ;  then  as  many  wholly  distinct ; 
then  two  clauses  or  more,  expressed  in  the  same  words,  but  differing  in  order  ;  then  a  clause 
contained  in  one  or  two,  and  not  in  the  third  ;  then  several  word:'  identical  ;  then  a  clause 
not  wholly  distinct,  but  apparently  inconsistent ;  and  so  forth,  with  recurrence  of  the  same 
arbitrary  and  anomalous  alterations,  coincidences,  and  transpositions.'' 

These  agreements  and  variations  cannot  be  explained  on  the  theory  held  by  some  writers 
that  one  evangelist  copied  from  another.  Neither  can  they  be  explained  on  the  assumption 
that  the  Gospels  are  translated  from  a  common  original  document.  Nor  would  they  appear 
in  the  style  of  several  perfectly  separate  and  independent  narrators  of  the  same  transac- 
tions.   The  only  eolation,  as  the  best  biblical  scholars  now  agree,  is  to  be  found  in  the  state- 


33  Then  went  the  devils  out 
of  the  man,  and  entered  into 
the  swine  ;  and  the  herd  ran 
violently  down  a  steep  place 
into  the  lake,  and  were 
choked. 


ANALYSIS      OF     THE      FOUR     GOSPELS.  929 

I 
ment  given  above.    Our  Gospels  are  the  record  of  the  oral  narratives  and  written  memo- 
randa of  the  apostolic  eye-witnesses  and  ear-witnesses,  naturally  falling  into  these  mingled 
uniformities  and  varieties. 

Of  the  general  comparison  of  the  Gospels,  the  following  are  a  very  few  of  the  interesting 
results  : 

I.  Two,  Matthew  and  Luke,  have  a  proper  beginning,  middle,  and  end,  namely  :  1.  The 
Early  Life  of  Jesus  to  his  Ministry  ;  2.  His  Ministry  ;  and  3.  His  Suffering,  Resurrection, 
and  Ascension.  The  other  two,  Mark  and  John,  with  the  beginning  nearly  omitted,  have 
only  the  middle  and  the  end.  All  are  full  toward  the  end,  as  if  the  Redeemer's  sufferings 
were  by  all  held  as  the  supreme  point  of  interest. 

II.  There  are  but  about  twenty-five  verses  in  Mark  which  have  no  parallel  in  Matthew  or 
Luke  ;  yet  Mark  is  often  more  full  and  fresh  in  his  narrative  than  either  of  his  parallels, 
and  it  is  curious  to  note  that  Matthew  and  Luke  never  both  present  a  passage  but  Mark 
presents  it  also.  Matthew  and  Luke  never  alone  coincide  without  Mark  intermediately 
coinciding  with  both. 

III.  Matthew  and  Mark  furnish,  as  their  peculiar  contributions  (not  found  in  either  Luke 
or  John),  a  most  important  mass  of  the  Lord's  Galilean  history  (Matthew  xiv.  22  ;  xvi.  12  ; 
Mark  vi.  45  ;  viii.  2(5).  On  the  other  hand,  Luke's  peculiar  contributions  are  particulars  cf 
John's  and  Jesus'  birth,  (chap,  i.,)  and  a  full  but  apparently  unchronological  account  oi  the 
Lord's  ministry  in  Perea  and  eastern  Judea  ;  (ix.  51 ;  xviii.  14.)  This  last  Lukean  contribu- 
tion contains  some  of  the  most  brilliant  gems  of  the  Lord's  teachings. 

IV.  Let  the  entire  contents  of  the  Gospels  be  estimated  as  100,  and  the  following  table 
will  give  an  idea  of  their  various  peculiarities  and  agreements  : 

Peculiarities,  Agreements. 

Mark 7  93 

Matthew 42  58 

Luke 59  41 

John 92  8 

V.  There  is  a  great  difference  between  those  parts  which  recite  discourses  or  utterances  of 
the  Lord,  or  other  person,  and  those  which  narrate  facts.  In  the  former  there  is  a  prevail- 
ing unity,  in  the  latter  diversity.    Thus  : 

a  Narrative.  b  Recital.  Coincidences  in  a.  Coincidences  in  b. 
Matthew....     25                         75                              2.08  14.56 

Mark 50  50  3.33  13.33 

Luke 34  66  .50  1.50* 

VI.  Each  Gospel,  notwithstanding,  presents  the  most  explicit  marks  of  a  single  author- 
ship running  through  its  single  whole.  How  much  soever  of  document,  quotation,  or  com- 
pilation there  is,  the  author's  individual  peculiarities  of  mind  ana  style  are  unquestionably 
traceable  throughout.  Favorite  words,  texture  of  style,  peculiar  general  plan  and  purpose, 
are  obvious  to  a  very  slight  observation.  Hence  of  each  gospel-book  there  is  a  single 
responsible  author.  The  phrase,  '  The  Gospel  according  to  Matthew,''''  means,  The  common 
Gospel-matter  as  embodied  in  a  book  by  the  inspired  official  eye-witnessing  Apostle  Matthew. 

The  question  what  language  was  spoken  in  Palestine  in  the  time  of  our  Savior,  has  been, 
and  still  is.  a  matter  of  interesting  discussion  among  scholars.  The  Jews  of  Palestine  were, 
no  doubt,  bilingual—  that  is,  they  spoke  two  languages,  the  Aramaic  and  the  Greek.  During 
the  Babylonish  captivity,  the  Jews  lost  the  use  of  their  primitive  Hebrew,  and  learned  to 
speak  the  vernacular  of  Babylon,  which  was  the  Chaldee  or  Aramaic,  a  sister  dialect  to  the 
Hebrew.  Yet.  so  unintelligible  had  their  ancestral  tongue  become,  that,  when,  upon  their 
return,  their  old  Hebrew  law  was  read  in  their  hearing,  it  revealed,  alas  1  no  meaning  to 
their  ears.  In  consequence  of  this,  their  doctors  prepared  for  them  certain  Aramaic  or 
Chaldee  paraphrases,  or  versions,  which  they  called  Targums,  that  is,  Interpretations.  It 
was  through  these  that  the  returned  Jews  popularly  learned  in  their  own  tongue  the  Mo- 
saic law. 

Yet,  meantime,  the  conquests  of  Alexander,  and  the  brilliancy  of  Grecian  genius,  had 
spread  the  Greek  language  over  the  civilized  world.  In  Alexandria,  the  splendid  metropolis 
of  Egypt,  the  Jews  had  risen  to  eminence  in  Greek  composition.  Under  the  patronage  of 
the  royal  Ptolemies,  the  Old  Testament  was  translated  into  Greek.  This  Greek  translation, 
from  its  being  supposed  to  have  been  made  by  seventy  translators,  is  called  Septuaginta, 
the  Septuagint;  that  is,  the  Seventy.  A  large  number  of  quotations  from  the  Old  Testa- 
ment in  the  New  are  unquestionably  made  from  the  Septuagint  translation.  Both  the  Greek 
of  the  Septuagint  and  the  Greek  of  the  New  Testament  could,  doubtless,  be  read  by  the 
people,  especially  of  the  cities  of  Palestine,  better  than  the  Aramaic  ;  otherwise,  the  New 
Testament  would  have  been  written  in  Aramaic.  But  the  Greek  of  the  New  Testament,  as 
scholars  agree,  is  strongly  tinged  with  a  Hebrew  influence.  It  is.  therefore,  not  what  is 
called  pure  classic  Greek.  And  this  was  providentially  right.  Under  the  guidance  of  God, 
the  Greeks  had  been  prepared  to  furnish  the  most  wonderfully  flexible  and  beautiful  of  all 
human  languages,  ana  to  spread  it  over  the  earth  ;  and  he  hadalso  trained  the  Hebrew  race 
to  furnish  the  religious  truth  and  spirit.  These,  blended  together,  furnished  a  Hebraized 
Greek,  a  style  most  perfect  for  expressing  a  divine  revelation,  and  for  conveying  to  the 
world  a  universal  religion, 

It  is  very  important,  in  appreciating  the  truths  of  the  Gospel,  to  remember  that  a  large 
share  of  the  Epistles  of  Paul  were  written  earlier  than  the  Gospels.    The  Epistle  to  the  Ro- 

*  Consult  Wescott's  Introduction  to  the  Gospels,  chap.  iii. 


930  ANALYSIS      OF     THE      POUR     GOSPELS. 

mans  was  written  before  the  Gospel  of  Luke.  And  two  points  are  here  Important.  First, 
the  entire  Epistles  of  Paul  presuppose  the  same  story  of  Jesus'  birth,  miracles,  ministry, 
death,  and  ascension,  as  the  Gospels.  Every  ordinary  Christian  reader  very  well  knows 
that  St.  Paul  and  St.'  Luke  held  forth,  not  a  different,  but  the  same  Christ.  Second,  Skep- 
ticism itself  is  obliged  for  very  shame  to  admit  the  authenticity  of  several  of  Paul's  epistles. 
The  Epistle  to  the  Romans  contains  the  undoubted  Christ  of  Luke,  and  the  Epistle  to  the 
Romans  is  by  all  pronounced  authentic.  So  that  in  Paul  we  have  a  fifth  gospel  of  the 
strongest  kind,   corroborating  the  other  four. 

The  following  list  will  present  the  dates  of  the  New  Testament  books,  mostly  according 
to  the  reckoning  of  Ebrard  : 

S3.  Ascension  of  Jesus. 

45.  Publication  of  Matthew's  Gospel  in  the  Aramaic  dialect.    Dispersion  of  the  Apostles 
from  Jerusalem. 
51-54.  Publication  of  Paul's  Epistles  to  the  Thessalonians. 
55-57.  Paul's  Epistles  to  Galattans,  to  Timothy.  Titus,  Corinthians. 
58.  To  Romans. 
58-60.  Paul  imprisoned  at  Caesarea. 

Gospel  of  Luke  published. 
61-64.  Paul's  imprisonment  in  Rome.    Epistles  to  Philemon,  Colosslans,  Ephedana,  Phi 
lippians. 
64.  Death  of  Paul.    Death  of  Peter. 
John  goes  to  Ephesus. 

Gospel  of  Mark  published.    Matthew  (Greek)  before  70. 
95,  96.  Banishment  of  John  to  Patmos. 

Gospel  of  John,  his  Epistles  and  Apocalypse 
100.  Death  of  John. 


HARMONY  OF  THE  GOSPELS. 


SEC. 

1 
2 
3 
4 

6 
7 
8 
9 
10 

11 
12 
13 

14 

15 
16 
17 
18 

19 

20 

21 

22 

23 
24 

25 
26 

1* 

HARMONY. 

MATTHEW. 

MARK. 

LUKE. 

JOHN. 

PERIOD   FIRST. 

THE   INFANCY  AND  CHILDHOOD. 

Preface  of  St.  Luke 

1:1-4. 

Preface  of  St.  John 

1 : 1-13. 

Elizabeth's    conception 

1  :  5-25. 
1  :  26-28. 
1  :  395-6. 
1  :  575-9. 

Sal  utation  of  Marv 

Visit  of  Mary  to  Elizabeth 

Birth  of  John  the  Baptist 

An  Angel  appears   to  Joseph 

Jesus'  birth 

1  :  18-25. 

2 :  1-7. 
3  :  28-38. 

2  :  8-20. 
2 :  2-21. 
2:22-38. 

1  :  1-17. 

Appearance  of  an  angel  to  the  shep- 
herds ;  their  visit  to  Jesus 

1:25. 

Jesus  presented  in  the  temple 

The    Magi.      Flight    of    Jesus   into 
Ecrypt.     Cruelty  of  Herod.  Return 

2  : 1-28. 

Jesus  goes  to  the  Passover  at  twelve 
years  of  age 

2 :  40-52. 

1:80. 
3 :  21-28. 
4 :  1-18. 

PERIOD  SECOND. 

THE  QUALIFICATION. 

John  the  Baptist  and  hie  ministry. . 

Jesus  is  baptized 

3  :  13-17. 
4 : 1-11. 

1  :  9-11. 

John    the    Baptist's    testimony    to 
Jesus  ;   its  effects 

1  :  19-52. 

2 : 1-12. 

2 :  13-25. 
3 : 1-21. 

8:22-36. 

4:1-42. 

4:43-54. 

PERIOD  THIRD. 

THE  PREPARATORY  MINISTRY. 

Marriage  feast  at  Cana  of  Galilee.. 

First  Passover  of  Jesus'1  Ministry. 

Jesus    goes   to    Jerusalem,    at    the 
Passover  ;  he  casts  the  traders  out 
of  the  temple 

Jesus  tarries  and  baptizes  in  Judea. 
The    superior    dignity     of    Jesus 

Jesus  retires  to  Galilee  after  John's 
imprisonment.    He  passes  through 
Samaria  and  makes  disciples 

The  right   of  public  ministry  exer- 
cised by  Jesus  in  Galilee.   In  Cana 
he  heals   the  son  of   an  officer  of 
King  Herod,  who  lay  sick  at  Caper- 

4:  IS. 

1:14. 

Jesus  goes  to    Nazareth  ;  preserves 
his  life   by   a  miracle  ;   fixes  his 

4 :  15-31. 

5 : 1-11. 

4  :  31-37. 

Call  of   Simon  and  Andrew,  also  of 
James  and  John,  with  the  miracle 

Jesus  heals  a  demoniac  in  the  syna- 

1 :  21-28. 

932 


HARMONY    OF    THE    GOSPELS. 


HARMONY 


-MATTHEW. 


28  Peter's  wife's  mother  uud  others  are 
healed.  Attended  by  some  of  his 
disciples.  Jesus  teaches  and  works 

miracles  III  Galileo 

Jesus  heals  a  leper 

.1  !8us  ln-als  a  paralytic 

31  Call  of  Matthew 


8  :  14-25. 
8:2-4. 


35 


■■i-, 


1  :  29-39. 

1  :  40-45. 

2  :  1-12. 
2  :  13-14. 


Second  Passover. 

Healing  of  an  infirm  man  at  Be- 
thesda,  in  Jerusalem 

Jesus  vindicates  his  disciples  for 
plucking  ears  of  corn  on  the  Sab- 
bath  

Jesus  heals  a  man  with  a  withered 
hand  on  the  Sabbath,  and  with- 
draws himself  from  the  Pharisees 
and  heals  many 


12  :  1-8. 


12  :  9-21. 


41 


42 


PERIOD  FOURTH. 

PLATFORM  AND  EXTENDING 
MINISTRY. 

Jesus  retires  to  a  mountain,  and  call- 
ing his  disciples  to  him,  chooses 
twelve  ;  he  is  followed  by  a  great 
multitude,  and  heals  many 

The  Sermon  on  the  Mount. . 

The  centurion's  servant  healed 

raised  from  the 


1-48. 
5-13. 


2-19. 


11  :  20-30. 


9:35. 
12  :  38-45. 


The  widow's  son 
dead,  at  Nain 

Jesus'  answer  to  the  disciples  sent 
by  John  the  Baptist 11 

Jesus1  reflections  in  consequence 
of  his  appeal  to  his  mighty 
works  

A  woman  who  had  been  a  sinner  is 
publicly  reassured  by  Jesus  sitting! 
at  meat  with  a  Pharisee j 

During  Jesus'  second  circuit  through  | 
Galilee  he  heals  a  demoniac,  and 
the  scribes  and  Pharisees  blas- 
pheme the  Holy  Spirit 

Jesus  reproves  the  scribes  and 
Pharisees  for  seeking  a  sign 

Who  are  truly  blessed 

45lJcsua  regards   his  true  disciples  as 

bis  nearest  relations 

4G  Jesus,  sitting    at  meat  with  a  Phari- 

.  denounces   woes  against  the 

Pharisees,     scribes,    and  teachers 

|    of  the  law 

47  Jesus  instructs  his  disciples  and  the 

i    people 

calamities  of    certain  Galileans 

1    a  warning  to  the  Jews 

49  Parables.     The    reason  why  he  used 

them.     One    explained 

50  Jesus  gives  commandment  to  cross 
the  lake.  Incidents  on  the  way.| 
A  tempest    stilled j  8:  18-27 

Two  demoniacs  of  Gadara  healed.  ..18:  28-34 
feast.     Ji'sus'  consequent  dis- 
course.     The     raising   of   Jairas'l 
daughter 9 


12  :  46-50. 


13  :  1-J 


51 


The 


53  Jesus  heals  two  blind  men   . . 
fasts   out  a  dumb  spirit 

j    Pharisees  again  blaspheme 

55  Jesus  revisits  Nazareth,  and  is  again 

I     rejected  there 


1.  10-25 
27-31. 


9  :  32-34. 
13  :  54-58. 


2:23-28. 


3 :  1-12. 


3  :  13-19. 


3  :  31-35. 


4  :  1-34. 


35-41. 
1-20. 


81. 


4  :  38-44. 

5  :  12-16. 
5  :  17-26. 


5  :  1-47. 


6  :  1-5. 


:  6-11. 


6  :  12-19. 

6  :  20-26. 

7  :  1-10. 

7  :  11-17. 
7  :  18-35. 


7  :  36-50. 


8  :  1-3. 


11:16,24-30 
11  :  27-28. 

8: 

19-21. 

11 

:  37-54. 

18 

:  1-59. 

18 

:  1-9. 

6:  1-8. 


8  :  22-25. 
8  :  26-39. 


8:40. 


HARMONY    OF    THE    GOSPELS, 


56 


PERIOD  FIFTH. 


APOSTOLIC    COMMISSION    AND    MINIS 
TRY  AT   ZENITH. 


The  occasion  of  sending  forth  the 
twelve  apostles  to  preach  and  work 
miracles 

The  twelve  are  instructed  and  sent 
forth 

Jesus  continues  his  tour  through 
Galilee 

The  twelve    preach   repentance  and 

|     work  miracles  everywhere 

CO  The  death  of  John  the  Baptist 

61  Herod  hears  of  Jesus1  fame,  and  de- 

sires to  see  him 

62  Return  of  the  twelve 

63  Five  thousand  are  fed  on  five  loaves 
I    and  two  fishes 

64| Jesus  walks  on  the  sea 

65  Jesus  discourses  with  the  multitude 
in  Capernaum,  in  the  synagogue 
of  that  city,  and  with  his  disciples. 
Peter's  conf  essi  on 

Jesus1  discourse  with  the  Pharisees 
and  scribes,  and  with  his  disci- 
ples, about  eating  with  unwashen 
hands 

Jesus  heals  the  daughter  of  a  Syro- 

j    phenician  woman 

68|J«sus  restores  to  a  person  hearing 
and  speech  

Jesus  feeds  more  than  four  thousand 
with  seven  loaves  and  a  few  small 
fishes 

The  Pharisees  and  Sadducees  again 
k  a  sign 

Tue  disciples  are  cautioned  against 
the  leaven  of  the  Pharisees,  of  the 
Sadducees,  and  of  Herod 

Jesus  restores  a  blind  man  to  sight 
near  Bethsaida  

Peter  repeats  his  confession  that 
d  esus  was  the  Messiah 


GO 


67 


PERIOD  SIXTH. 

TRANSFIGURATION,      AND      MINISTRY 
OP   SORROW    AND    STRUGGLE. 

Jesus  plainiy  foretells  his  sufferings 
and  resurrection  ;  rebukes  Peter  ; 
exhorts  all  to  self-denial 

Jesus'  transfiguration;  his  discourse 
with  the  three  disciples  as  they 
were  descending  from  the  moun- 
tain  

Jesus  casts  out  a  dumb  and  deaf 
spirit 

Jesus  again  foretells  his  suffering 
ind  resurrection 

Jesus  works  a  miracle  to  pay  the 
tribute    money 

The  disciples  contend  who  should 
be  the  greatest.  Jesus'  conduct 
and  discourse  on  that  occasion. . . 

Seventy  Hisciples  are  instructed  and 
sent  "out 

Jesus  goes  to  Jerusalem  at  the  feast 
of  tabernacles.  His  conduct  and 
discourses  during  the  feast 


MATTHEW. 


9  :  36-38. 

10  :  1,  5-42. 

11  :  1. 


14  :  6-12. 
14  :  1-2. 


14  :  13-21. 
14  :  22-36. 


15  :  1-20. 
15  :  21-28. 
15  :  29-31. 

15  :  32-39. 

16  :  1-4. 

16  :  4-12. 


16  :  13-20. 


16  :  21-28. 


1-13. 

14-21. 

22-23. 

24-27. 


18  :  1-35. 


6  :  7-11. 


12-13. 
21-29. 


14-16. 
30-31. 


6  :  32-44. 
6  :  45-56. 


.  :  1-23. 
7  :  24-30. 

7  :  31-37. 

8  :  1-10. 
8  :  11-12. 


13-21. 
22-26. 
27-30. 


8  :  31-38. 

9  :  2-13. 
9  :  14-29. 
9  :  30-32. 
9:33. 

9  :  33-50. 


9 :  1-5. 


9  :6. 


9  :  7-9. 
9:  10. 


9  :  10-17. 


9  :  18-21. 


9  :  22-27. 

9  :  28-36. 
9  :  37-43. 
9  :  43-45. 


9  :  46-50. 

10  :  1-16. 


6  :  1-14. 


6:22-71.7:1 


7  :  2-53:8:1, 


934 


HARMONY    OF   THE    GOSPELS. 


101 


HARMONT. 


A  woman  taken  in  adultery  is 
brought  before  Jesus 

Jesus  discourses  with  the  scribes 
and  Pharisees,  with  those  who  be 
lieved  in  him,  and  with  the  unbe 
lieving  Jews. 

Jesus  restores  sight  to  one  blind 
from  his  birth.  The  consequence 
of  this  miracle 

Return  of  the   seventy 

Jesus  instructs  a  teacher  of  the  law 
how  to  attain  eternal  life 

The  disciples  are  again  taught  how 
to  pray -. 

Jesus  restores  a  woman  who  had  been 
bowed  down  for  eighteen  years 

Jesus  replies  to  the  question,  Are 
there  few  that  be  saved  ? 

The  transactions  when  our  Lord  ate 
bread  with  a  chief  Pharisee  on  the 
Sabbath 

Jesus  slates  to  the  multitude  the 
difficulties  attending  a  profession 
of  his  religion 

Jesus  defends  himself  against  the 
Pharisees  and  scribes  for  instruct- 
ing publicans  and    sinners 

Jesus  instructs  his  disciples  by  the 
parable  of  the  unjust  steward, 
The  Pharise  es  are  reproved 

Jesus  further  instructs  his  disciples, 

The  Samaritans  will  not  receive 
Jesus.  James  and  John  reproved 
for  their  zeal  against  them 

Jesus  cleanses  ten  lepers 

The  Pharisees  ask  when  the  king- 
dom of  God  should  come.  Jesus' 
answer , 

Jesus  speaks  a  parable  to  his  disci- 
ples, and  another  to  certain  who 
trusted  in  themselves  that  they 
were  righteous 

Jesus  received  into  Martha's  house. 

Jesus  keeps-the  feast  of  dedication 
at  Jerusalem 

Jesus  goes  again  to  Bethabara  after 
the  feast  of  dedication,  and  re- 
mains there  till  a  fit  occasion  calls 
him  into  Judea 


PERIOD  SEVENTH. 


THE  FINAL  JOURNEY  TO  JERUSALEM, 
AND  CONTEST  THERE. 


The 


Lazarus  raised  from  the  dead, 
consequence  of  this  miracle 

Jesus  enters  Juc^a.  The  Pharisees 
question  him  -bout  divorces 

Jesus  lays  his  '  'id  on  young  chil- 
dren and  blesses  them 

Jesus'  discourse  in  consequence  of 
being  asked  by  a  rich  man  how  he 
should  attain  eternal  life 

Jesus,  as  he  is  going  up  to  Jerusa- 
lem, foretells  his  sufferings  to  the 
twelve  apart 

The  ambitious  request  of  James  and 
John 

Jesus  restores  sight  to  two  blind 
men  near  Jericho 

Jesus  visits  Zaccheus,  a  chief  of  the 
publicans 


19  :  1-12. 

19  :  13-15. 

19: 16;  20: 16 

20  :  17-19. 
20:20-28. 
20:29-34. 


10 : 1-12. 
10  :  13-16. 

10  :  17-31. 

10  :  32-34. 
10  :  35-15. 
10  :  46-52. 


10 :  17-24. 
10:25-37. 
11 :  11-3. 
13 :  10-21. 
13 :  22-35. 

14 :  1-24. 

14 :  25-35. 

15  :  1-32. 


16 :  1-31. 
17  :  1-10. 


9  :  51-56. 
17  :  12-19 


17  :  20-37. 


18  :  1-14. 
10 


2-11. 


8 :  12-59. 
9  : 1-fl;" 


10 


10 :  40-42. 


11 : 1-54. 


18  :  15-17. 
18  :  18-30. 
18 :  31-34. 


18  :  35-43. 

19  :  2-28. 


HARMONY    ill'    THE    GOSPELS. 


935 


HARMONY. 


MATTHEW. 


110  Jesus  arrives  at  Bethany  six  days 
before  the  passover 

Jesus  proceeds  to  Jerusalem  amid 
the  acclamations  of  the  disciples 
and  of  the  multitude.  The  trans- 
actions there 

The  barren  fig-tree.  The  temple 
cleansed 

113  The  disciples  observe  the  fig-tree 
withered  away  . .   

114  Jesus'  discourse  with  the  chief 
priests,  scribes,  and  elders  in  the 
temple 

115  The  Pharisees  and  Herodians.  The 
Sadducees  and  one  of  the  Phari- 
sees, who  was  a  scribe,  question  Je- 
sus.  Jesus  questions  the  Pharisees 

116  Jesus,  in  the  hearing  of  his  disciples, 
and  of  the  multitude,  reproves  the 
scribes  and  Pharisees  to  their  face 
with  a  divine  eloquence 

117  Jesus  prefers  the  widow's  offering 
to  the  gifts  of  the  rich 

118  Jesus  foretells  the  destruction  of  Je 
rusalem,  and  distinguishes  it  from 
the  final  judgment 

119  Picture  of  the  final  judgment.  How 
Jesus  employed  himself  during  the 
week 

120  The  remaining  transactions  of  the 
Tuesday  preceding  the  crucifixion. 

PERIOD  EIGHTH. 

THE  SUFFERING. 

121  Jesus  prepares  to  keep  the  passover. 

122  Jesus  sits  down  with  the  twelve. 
There  is  an  ambitious  contention 
among  the  twelve 

123  Jesus  washes  the  feet  of  his  disciples 

124  Jesus  foretells  that  Judas  would  be- 
tray him.  The  conduct  of  the  dis- 
ciples, of  Judas 

125  Jesus  foretells  to  the  apostles  the  fall 
of  Peter  and  their  common  danger 

126  Jesus  institutes  the  breaking  of 
bread  in  remembrance  of  his 
body  broken 

127  Jesus  comforts  his  disciples 

128  Jesus  institutes  the  drinking  of  wine 
in  remembrance  of  his  blood  shed 

129  Jesus  resumes  his  discourse  to  his 
disciples 

130  Jesus1  prayer 

131  The  agony  of  Jesus  in  Gethsemane . 

132  The  betrayal  of  Jesus 

133  Jesus  is  brought  before  Annas  and 
Caiaphas.  Peter  denies  him  thrice. 

134  Jesus  stands  before  Caiaphas,  and 
then  before  the  whole  Jewish 
council.  He  confesses  himself  to 
be  the  Christ,  and  is  pronounced 
guilty  of  death 

135  Jesus  is  taken  before  Pilate 

136  Jesus  is  sent  to  Herod  by  Pilate;  he 
is  sent  back  by  Herod 

137  Pilate  seeks  to  release  Jesus 

138  Pilate,  having  scourged  Jesus,  and 
having  repeated  his  attempts  to  re 
lease  him,  delivered  him  to  the  cla- 
mors of  the  Jews  to  be  crucified 

Repentance  and  death  of  Judas . . . 


21  :  1-17. 

[18,  19. 
21  :  12;  13  : 

21  :  20-22. 

[14. 
21  :  23;  22  : 


22  :  15-46. 


23  :  1-39. 


25  :  31-46. 

26  :  1-16. 


26  :  17-19. 
26  :20. 


11 :  1-11. 

11 :  12-19. 

11  :  20-26. 

[12. 
11  :  27-12  ; 


19  :  29-44. 


11  :  55-57. 

12  :  1,  9-11. 


29  :  1-19. 


12  :  12-37.      20  :  20-40, 


12  :  38-40. 

12  :  41-44. 

13  :  1-37. 


14 : 1-11. 


26  :  21-25. 


26  :  26, 


:27- 


[46. 
26  :  30,  36- 


27  :  1-14. 


27 :  15-23. 


27 :  24-31. 
27 :  8-10. 


12-16. 
17. 


21  : 1-1. 
21  :  5-36. 


22:1-6. 


14  :  18-21. 


14:22. 


14  :  23-25. 


14 


42. 
26,32- 


15 : 1-5. 


15 


6-14. 
15-20. 


2-2: 


7-13. 

14-18. 


22  :  19. 


13  :  1-20. 

13  :  21-35. 

13  :  36-38. 

[23,  24. 
ICor.  11  : 

14  :  1-31. 


22  :  39-46. 


33:1-5. 


23 


6-12. 
13-23. 


1  Cor.  11 :  25. 
[33. 
14:  31;16: 
17 :  1-26. 
18:  1. 
18  :  2-12. 

[24  :  27. 
18 :  13-18  ; 


18  :  19-23. 
18  :2&-38. 


18  :  39,  49. 


19 : 1-16. 


986 


MARMONY     OF     THi:     (JOSPEU&. 


HARMONY. 


140;  Leading  forth  and  cruciflxionof  Jesus 

141  Transactions  while  Jesus  was  on  the 

cross  liil  he  expired 

142  Transactions  at  Jesus1  death.  Who 
were  present  during  the  cruci- 
fixion. The  remaining  transac- 
tions of  the  day 

The  transactions  on  the    day  after 
the  crucifixion 


113 


111 


145 


150 


151 


PERIOD  NINTH. 


RESURRECTION   AND     ASCENSION. 

The  transactions  on  the  day  of  the 
resurrection,  before  the  women 
visit  the  sepulchre 

The  women  visit  the  sepulchre  the 
first   time 

Peter  and  John  visit  the  sepulchre.. 

Jesus  appears  first  to  Mary  Magda- 
lene   

Second  appearance  of  Jesus 

The  watch  report,  and  are  bribed  to 
silence 

Jesus,  having  been  seen  by  Peter, 
appears  to  the  two  disciples  who 
went  to    Emmaus 

Jesus  appears  to  the  apostles  in  the 

I     absence  of  Thomas 

152  Jesus  again  appears  to  the  apostles 

I    while  Thomas  is  present 

153jThe  apostles  go  into  Galilee.    Jesus 
appears  at  the  sea  of  Tiberias 

154  The  appearance  of  Jesus  to  his  dis- 
!    ciples  in  Galilee 

155  Other  appearances  of  Jesus 

150  Ascension  of  Jesus 

157  St,  John's  conclusion 


MATTHEW. 


27  :  32-34.      15  :  21- 
27  :  35-50.      15  :  24-37. 


27  :  51-61. 
27:62-66. 


5-8. 


28  :  9-10. 
28  :  11-15. 

1  Cor.  15:5, 
1  Cor.  15:5. 


15 :  38-47. 


16:1. 

16  :  2-8. 


16  :  10-11. 


28 :  16. 

28  :  16-20. 
lCor.  15:6, 
[7. 


16  :  12-13. 
16  :  14-18. 


23:21-23. 
23  :  33-46. 


[56. 
45,  47- 


24 :  1-11. 


24  :  13-35. 


:  50-53. 


19  :  17. 
19  :  18-30. 


20 


1-2. 
3-10. 


11-17. 
13. 


19-23. 
24-29. 
1-24, 


20:30,  31. 


ILLUSTRATIVE    TABLES 


RELATING    CHIEFLY   TO 


THE   NEW   TESTAMENT. 


DATES   OR  TIME    OF   WRITING   THE  SEVERAL 

BOOKS. 


Names  of  Books. 

Authors. 

Where  written. 

Date,  A.  D. 

Chap. 

Gospel  of  Matthew,  writ- 

Matthew. 

Paul. 

Paul. 

Paul. 

Paul. 

Paul. 

Paul. 

Paul. 

James. 

Mark. 

Paul. 

Paul. 

Paul. 

Paul. 

Luke. 
Luke. 
Paul. 
Paul. 
Peter. 
Peter. 
Jude. 
Paul. 

John. 

John. 

John. 
John. 

Judea. 

Corinth. 

Corinth. 

Corinth.                     >J 

Ephesus. 

Corinth.                     \ 

Macedonia,  or  Philippi 

Rome. 

Judea. 

Rome. 

Rome.                        -j 
Rome. 

Rome.                       < 

Italy.                        \ 

Greece. 

Greece. 

Macedonia. 

Macedonia. 

Rome. 

Rome. 

Unknown. 

Rome. 

Probably  Ephesus.  -j 
Ephesus.                   j 

Patmos. 
Ephesus. 

37  or  38 

52 

52 

at  the  close  of    52 

or  early  in          53 

58 
end  of                 57 
or  beginning  of  58 

58 

61 

61 

between  60  and  63 

end  of                 62 

or  beginning  of  63 

62 

end  of                 62 

or  early  in           63 

end  of                 62 

or  early  in          63 

63  or  64 

63  or  64 

64 

64 

64 

beginning  of      64 

64,or  64 

65 

68 
or  early  in          69 

68 

or  early  in          69 

probably  in        96 

97  or  98 

28 
5 

3 
6 

16 
16 

13 
6 
5 

16 

4 
4 

1 

15 

24 
28 
6 
3 
5 

4 
5 

1 

22 
21 

1  Corinthians. 

2  Corinthians , 

Hebrews 

Acts  of  the  Apostles 

Titus. . . 

1  Peter 

2  Peter 

2  Timothy 

1  John 

937 


938  TABLES   ILLUSTRATIVE   OP   THE    NEW  TESTAMENT, 


CHARACTERISTICS  OF  THE  BOOKS  OF  THE  NEW 
TESTAMENT. 


Matthew.— A  brief  Memoir  of  Christ. 

Mark.— Supplying  some  deficiencies  of  Matthew. 

Luke.— Supplying  especially  striking  incidents,  and  discourses  by  ChlitL 

John.— Supplying  discourses  not  given  by  the  other  Evangelists. 

Acts— Foundation  and  History  of  Christ's  Church. 

Romans.— On  the  doctrine  of  Justification  by  Christ. 

1  Corinthians.— Correcting  schisms,  errors  and  disorders. 

2  Corinthians.—  Confirming  in  the  truth,  and  vindicating  the  Apostle's  Character. 
Galatians.— On  Justification  by  faith,  and  not  by  Rites. 

Ephesians.— On  Divine  Grace. 

Phtxippians.—  Christian  kindness  commended. 

Colossians.—  Cautions  against  Errors,  and  Exhortations  to  Duties. 

1  Thessalonians.— To  confirm  in  the  faith,  and  in  holy  conversation. 

2  Thessalonians.— Correcting  an  error  respecting  Christ's  speedy  second  coming. 

1  Timothy.— Duties  of  Pastors  and  Churches. 

2  Timothy.— Encouragement  in  the  work  of  Ministry. 
Titus.— A  charge  on  Ministerial  Duties. 

Philemon.— Epistle  to  a  converted  Master  to  receive  a  converted  runaway  servant. 
Hebrews.— Christ  the  Substance  of  the  Ceremonial  Law. 
James.— Good  Works  united  with  Genuine  Faith. 

1  Peter.— Exhortations  to  Christian  Practice. 

2  Peter.— Exhortations,  Warnings,  and  Predictions. 

1  John.— On  the  i  erson  of  Christ  and  Christian  Love  and  Practice 

2  John.— A  Pious  Lady  cautioned  against  False  Teachers. 

3  John.— Gaius  commended  for  his  Hospitality. 
Jude.— Cautions  against  Deceivers. 
Revelation.— Destinies  of  the  Church  predicted. 


TABLES   ILLUSTRATIVE   OF  THE   NEW  TESTAMENT. 


939 


THE  PARABLES  OF  JESUS, 


ARRANGED  IN  CHRONOLOGICAL  ORDER. 


Parables. 

Places. 

References. 

Parable  op  the 

Sower. 

Capernaum. 

Matt.  xiii.  1-23. 

Tares. 

" 

24-30-36-43. 

Seed  springing  up  imperfectly. 
Grain  of  mustard-seed. 

c« 

Mark  iv.  26-29. 
Matt.  xii.  31,  32. 

Leaven. 

" 

—     xiii.  33. 

Found  treasure. 

" 

44. 

Precious  pearl. 

" 

45, 46. 

Net. 

M 

47-50. 

Two  debtors. 

el 

Luke  vii.  36-50. 

Unmerciful  servant. 

" 

Matt,  xviii.  23-35. 

Samaritan. 

Near  Jericho. 

Luke  x.     25-37. 

Rich  fool. 

Galilee. 

—      xii.  16-21. 

Servants  who  waited  for  their  Lord. 

" 

—      xii.  35^8. 

Barren  fig-tree. 

" 

—      xiii.    6-9. 

Lost  sheep. 

" 

—      xv.      3-7. 

Lost  piece  of  money. 

" 

8-10. 

Prodigal  son. 

11-32. 

Dishonest  steward. 

" 

—      xvi.    1-12. 

Rich  man  and  Lazarus. 

" 

19-31. 

Unjust  judge. 

Paraea. 

—     xviii.  1-8. 

Pharisee  and  publican. 

" 

9-14. 

Laborers  in  the  vineyard. 

" 

Matt.  xx.     1-16. 

Pounds. 

Jericho. 

Luke  xix.  12-27. 

Two  sons. 

Jerusalem. 

Matt.  xxi.  ?J«-32. 

Vineyard. 

" 

33-46. 

Marriage  feast. 

" 

—      xxii.  1-14. 

The  virgins. 

" 

—      xxv.  1-13. 

Talents. 

" 

14-30. 

Sheep  and  the  goats. 

<< 

31-46. 

THE  PARABLES  RECORDED  IN  THE  OLD  TESTAMENT. 


Parables. 

Spoken  at 

Recorded  in 

Of  Balaam.— Concerning    the  Moabites  and 

Israelites. 

Mount  Pisgah. 

Num.  xxiii.  24. 

Joth am.—  Trees  making  a  king. 
Samson.— Strong  bringing  forth  sweetness. 

Mount  Gerizim. 

Judg.  ix.  7-15. 

Timnath. 

Judg.  xiv.  14. 

Nathan.— Poor  man's  ewe  lamb. 

Jerusalem. 

2  Sam.  xii.  1-4. 

Woman  of  Tekoah.— Two  brothers  striving. 

Jerusalem. 

2  Sum.  xiv.  1. 

The   Smitten  Prophet.— The  escaped  pris- 

oner. 

Near  Samaria. 

1  Kings  xx.  35-40. 

Jeiiuash,  Kino  of  Israel.— The  thistle  and 

cedar. 

Jerusalem. 

2  Kings  xiv.  9. 

Isaiah.— Vineyard  yielding  wild  grapes. 

Jerusalem. 

Isa.  v.  1-ti. 

Ezekikl.— Lions'  whelps. 

Babylon. 

Ezek.  xix.  2-9. 

The  boiling  pot. 

Babylon. 

Ezek.  xxiv.  3-5. 

The  great  eagles  and  the  vine. 

Babyion. 

Ezek.  xvii.  3-10. 

940 


TABLES    ILLUSTRATIVE    OF    THE    NEW    TESTAMENT. 


THE  MIRACLES  OF  CHRIST, 


ARRANGED  IN  CHRONOLOGICAL  ORDER. 


Miracles. 

Places. 

References. 

Jesus 

Turns  water  into  wine. 

Cana. 

John  ii.  1-11. 

Cures  the  nobleman's  son  of  Capernaum. 

" 

—       iv.  46-64. 

Causes  a  miraculous  draught  of  fishes. 

Sea  of  Galilee. 

Luke  v.  l-ll. 

Cures  a  demoniac. 

Capernaum. 

Mark  i.  22-28. 

Heals  Peter's  wife's  mother  of  a  fever. 

" 

30,  31. 

Heals  a  leper. 

" 

40-45. 

Heals  the  centurion's  servant^ 

14 

Matt.  viii.  5-13. 

Raises  the  widow's  sou. 

Nain. 

Luke  vii.  11-17. 

Calms  the  tempest. 

Sea  of  Galilee. 

Matt.  viii.  23-27. 

Cures  the  demoniacs  of  Gadara. 

Gadara. 

28-34. 

Cures  a  man  of  the  palsy. 

Capernaum. 

—         ix.  1-8. 

Restores  to  life  the  daughter  of  Jairus. 

" 

18, 19,  23-26. 

Cures  a   woman  diseased  with  a  flux  of 

blood. 

" 

Luke  viii.  43-48. 

Restores  to  sight  two  blind  men. 

" 

Matt.  ix.  27-31. 

Heals  one  possessed  with  a  dumb  spirit. 

•• 

32, 33. 

Cures  an  infirm  man  at  Bethesda. 

Jerusalem. 

John  v.  1-9. 

Cures  a  man  with  a  withered  hand. 

Judea. 

Matt.  xii.  10-13. 

Cures  a  demoniac. 

Capernaum. 

22. 23. 

Feeds  miraculously  fire  thousand. 

Decapolis. 

—     xiv. ;  xv.  21. 

Heals  the  woman  of  Canaan's  daughter. 

Near  Tyre. 

—      xv.  22-28. 

Heals  a  man  who  was  dumb  and  deaf. 

Decapolis. 

Mark  vii.  31-37. 

Feeds  miraculously  four  thousand. 

' 

Matt.  xv.  32-39. 

Gives  sight  to  a  blind  man. 
Cures  a  boy  possessed  of  a  devil. 

Bethsaida. 

Mark  xiii.  22-26. 

Tabor. 

Matt.  xvii.  14-21. 

Restores  to  sight  a  man  born  blind. 

Jerusalem. 

John  ix. 

Heals    a    woman    under    an     infirmity 

eighteen  years. 

Galilee. 

Luke  xiii.  11-17. 

Cures  a  dropsy. 

" 

—       xiv.  1-6. 

Cleanses  ten  lepers. 

Samaria. 

—       xvii.  11-19. 

Raises  Lazarus  from  the  dead. 

Bethany. 

John  xi. 

Restores  to  eight  two  blind  men. 

Jericho. 

Matt.  xx.  30-34. 

Blasts  the  fig-tree. 

Olivet. 

—       xxi.  18-22. 

Heals  the  ear  of  Malchns. 

Gethsemane. 

Luke  xxii.  50,  51. 

Causes  the  miraculous  draught  of  fishes. 

Sea  of  Galilee. 

John  xxi.  1-14. 

THE   MIRACLES    RECORDED    IN    THE    ACTS    OF    THE    APOSTLES. 


Miracles. 

Where  wrought. 

Recorded  in 

Peter  heals  a  lame  man. 

Ananias  and  Sapphira  struck  dead. 

Apostles  perform  many  wonders. 

Peter  and  John  communicate  the  Holy  Ghost. 

Peter  healeth  Eueaa  of  a  palsy. 

raiseth  Tabitha,  or  Dorcas,  to  life. 

delivered  out  of  prison  by  an  angel. 

God  smites  Herod,  so  that  he  dies. 

Elymas,  the  sorcerer,  smitten  with  blindness. 

Paul  converted. 

heals  a  cripple.                      * 

casts  out  a  spirit  of  divination. 

and   Silas's  prison  doors  opened  by  an 

earthquake. 
, communicates  the  Holy  Ghost. 

heals  multitudes. 

restores  Eulychus  to  life. 

shakes  off  the  viper. 

heals  the  father  of  Publius,  and  others. 

Jerusalem. 
Jerusalem. 
Jerusalem. 
Samaria. 

Lydda. 

Joppa. 

Jerusalem. 

Jerusalem. 

Pupho- 

Road  to  i  lam  is- 

Lyrtra. 

Phiiippi. 

Phiiippi. 

Corintn. 

Corinth. 

Troas. 

Melita. 

Melita. 

Actsiii.  1-11.. 

V.  110. 
v.  12-16. 
viii.  11  17. 
ix.  33.  34. 
ix.  36-41. 
xii.  7-17. 
xii.  21  03. 
xiii.  6  11. 
ix.  l-'J. 
xiv.  8  -10. 
xvi.  16-18. 

xvi.  25, 26. 
xix.  1-16. 
xix. 11-12. 
xx.  9-12. 
xxviii.  3-6. 
xxviii.  7-9. 

TABLES    ILLUSTRATIVE    OF    THE     NEW    TEiTAMJBIffT. 


941 


THE  MIRACLES  RECORDED  IN  THE  OLD 
TESTAMENT. 


Miracles. 

Where  wrought. 

Recorded  in 

Aaron's  rod  changed. 

Egypt. 

Exod.  vii.  10-12. 

Waters  made  bloo<L 

Egypt. 

20-25. 

Frogs  produced. 

Egypt. 

viii.  5-14. 

Lice. 

Egypt. 

16-18. 

Flies. 

Egypt. 

20-24. 

Murrain. 

Egypt. 

x.  3-6. 

Boils. 

Egypt. 

8-11. 

Thunder,  etc. 

Egypt. 

22-26. 

Locust. 

Egypt. 

x.  15-19. 

Darkness. 

Egypt. 

21  -23. 

Death  of  the  first-born. 

Egypt. 

xii.  29,  30. 

Red  Sea. 

Egypt. 
Marah. 

xiv.  21-31. 

Marah's  waters  sweetened. 

xv.  23-25. 

Manna  sent. 

In  wilderness. 

xvi.  14-35. 

Water  from  the  rock  Rephidim. 

Rephidim. 

xvii.  5-7. 

Aaron's  rod  budded. 

Kadesh. 

Num.  xvii.  1,  etc. 

Nadab  and  Abihu  consumed. 

Sinai. 

Lev.  x.  1,  2, 

The  burning  of  Taberah. 

Taberah. 

Num.  xi.  1-3. 

Earthquake  and  fire. 

xvi.  31-35. 

Water  flowing  from  the  rock. 

Desert  of  Zin. 

xx.  7-11. 

Serpent,  healing  the  Israelites. 

Desert  of  Zin. 

xxi.  8,9. 

Balaam's  ass  speaking. 

Bethor. 

xxii.  21-35. 

The  river  Jordan  divided. 

River  Jordan. 

Josh.  iii.  14-19. 

Walls  of  Jericho  fall  down. 

Jericho. 

vi.  6-20. 

Sun  and  Moon  stand  still. 

Gibeon. 

x.  12-14. 

Water  flowing  from  the  rock. 

En-hakkore. 

Judg.  xv.  19. 

Philistines  slain  before  the  ark. 

Ashdod. 

1  Sam.  v.  1-12. 

Men  of  Beth-shemesh  i-mitten. 

Beth-shemesh. 

vi.  19. 

Thunder  destroys  Philistines. 

Ebenezer. 

vii.  10-12. 

Thunder  and  rain  in  harvest. 

Gilgal. 

xii.  18. 

Sound  in  the  mulberry-trees. 

Rephaim. 

2  Sam.  v.  23-25. 

Uzzah  struck  dead. 

Perez-uzzah. 

vi.  7. 

Jeroboam's  hand  withered. 

Bethel. 

1  Kings  xiii.  4,  6. 

Widow  of  Zarepath's  meal. 

Zarepath. 

xvii.  14-16. 

Widow's  son  raised. 

Zarepath. 

17-24. 

Sacrifice  consumed. 

Mount  Carmel. 

xviii.  30-38. 

Rain  obtained. 

Land  of  Israel. 

41-45. 

Ahaziah's  captains  consumed. 

Near  Samaria. 

2  Kings  i.  10-12. 

River  Jordan  divided. 

River  Jordan. 

ii.  7.  8,  14. 

Waters  of  Jericho  healed. 

Jericho. 

21,  22. 

WTater  for  Jeboshaphat's  army. 

Land  of  Moab. 

iii.  16-20. 

The  widow's  oil  multiplied. 

iv.  2-7. 

Shunammite's  son  raised. 

Shu nam. 

32-37. 

The  deadly  pottage  cured. 

Gilgal. 

35-41. 

Hundred  men  fed  with  twenty  loarM. 

Gilgal. 

42-44. 

Naaman  cured  of  his  leprosy. 
Leprosy  inflicted  on  Gehazi. 

Samaria. 

v.  10-14. 

Samaria. 

20-27. 

Iron  swims. 

River  Jordan. 

vi.  5-7. 

King  of  Syria's  army  smitten. 

Dotham. 

18-20. 

Elisha's  bones  revive  the  dead. 

xiii.  21. 

Sennacherib's  army  destroyed. 

Jerusalem. 

xix.  35. 

Sun  goeth  back. 

Uzziah  struck  with  leprosy. 

Jerusalem. 

xx.  9-11. 

Jerusalem. 

2  Ch.  xxvi.  16-21. 

Shadrach,  Meshach,  etc.,  delivered. 

Babylon. 

Dan.  iii.  19-27. 

Daniel  in  the  den  of  lions. 

Babylon. 

vi.  16-23. 

Jonah  in  the  whale's  belly. 

Jonah  ii.  1-10. 

942 


TABLES    ILLUSTRATIVE    OF    THE   NEW    TESTAMENT. 


THE  DISCOURSES  OF   JESUS 


ARRANGED  IN  CHRONOLOGICAL  ORDER. 


Discourses. 


Conversation  with  Nicodemus. 

Conversation  with  the  woman  of  Samaria. 

Discourse  in  the  synagogue  of  Nazareth. 

Sermon  upon  the  Mount. 

Instruction  to  the  Apostles. 

Denunciations  against  Chorazin,  etc. 

Discourse  on  occasion  of  healing  the  infirm 
man  at  Bethesda. 

Discourse  concerning  the  disciples  plucking 
of  corn  on  the  Sabbath. 

Reputation  of  his  working  miracles  by  the 
agency  of  Beelzebub. 

Discourse  on  the  bread  of  life. 

Discourse  about  internal  purity. 

Discourse  against  giving  or  taking  offence,  and 
concerning  forgiveness  of  injuries. 

Discourse  at  the  feast  of  tabernacles. 

Discourse  on  occasion  of  woman  taken  in  adul- 
tery. 

Discourse  concerning  the  sheep. 

Denunciations  against  the  Scribes  &  Pharisees 

Discourse  concerning  humility  and  prudence. 

Directions  how  to  attain  heaven. 

Discourse  concerning  his  sufferings. 

Denunciations  against  the  Pharisees. 

Prediction  of  the  destruction  of  Jerusalem. 

The  consolatory  discourse. 

Discourse  as  he  went  to  Gethsemane. 

Discourse  to  the  disciples  before  hie  ascension. 


Places. 

References. 

Jerusalem. 

Sychar. 

Nazareth. 

Galilee. 

John  iii.  1-21. 

—  iv.  1-42. 
Luke  iv.  16-31. 
Matt.  v. ;  vii. 

—  xi.  20-24. 

Jerusalem. 

John  v. 

Judea. 

Matt.  xii.  1-8. 

Capernaum. 

22-37. 

John  vii. 
Matt.  xv.  1-20. 

Jerusalem. 

—    xviii. 
John  vii. 

" 

—     viii. ;  i— ii. 

Parsea. 
Galilee. 
Parsea. 
Jerusalem. 

—  X. 

Luke  xi.  29-36. 

—  xiv.  7-14. 
Matt.  xix.  16-30. 

—  xx.  17-19. 

" 

—    xxm. 

ii 
it 

—  XXIV. 

John  xv. :  xvii. 
Matt,  xx vi.  31-36. 

—  xxviii.  16-23. 

PERIODS  OF  BIBLE  HISTORY. 


Bible  History  has  been  divided  into  Ten  Periods  : 

Pebiod  I. 

The  World  before  the  Deluge. 

II. 

The  Times  of  the  Patriarchs. 

ILL 

The  Journeyings  of  Israel  to  Canaan. 

—  rv. 

The  Administration  of  the  Judge*. 

V. 

The  Monarchy  of  the  Hebrews. 

VI. 

The  Kingdoms  of  Judah  and  Israel. 

VII. 

The  Captivity  in  Babylon. 

VIII. 

The  Restoration  of  the  Jews. 

IX.* 

X. 

The  Age  of  the  Apocrypha. 

The  Times  of  Christ  and  his  Apostles. 

*  The  age  of  the  Apocrypha,  though  not  strictly  Biblical,  yet  intervening  between  the  Old 
and  New  Testaments,  relates  to  various  important  events  connected  with  Biblical  History. 

Some,  however,  omit  it,  and  make  Nine  Periods. 

TABLES   ILLUSTRATIVE    OF   THE   NEW   TESTAMENT.  943 


IMPORTANT  EVENTS  IN  PROFANE  HISTORY 
DURING  THE  LIFE  OF  CHRIST. 


Years  of  Christ's  Life. 

1.  A  plot  of  Antipater  against  his  father,  Herod,  is  discovered. 

2.  Antipater  is  convicted  before  Quintilius  Varus,  and  put  to  death. 

3.  Herod  dies.    Archelaus  succeeds  him  in  the  government  of  Judea. 

4.  This  year  begins  the  Christian  era. 

5.  Caius  Caesar,  grandson  to  Augustus,  passes  through  Jerusalem  to  march  against 

the  Armenians. 

7.  Tiberius  is  recalled  from  Rhodes  and  returns  to  Rome. 

8.  Caius  Caesar  dies  after  his  return  from  Armenia. 

9.  Augustus,  on  the  death  of  his  two  grandsons,  adopts  Tiberius. 

10.  Archelaus  is  accused  before  Augustus  for  his  maladministration.    He  is  banished 

to  Lyons,  in  Gaul.    Coponius  is  made  procurator  of  Judea. 
15.  Marcus  Ambivius  is  made  procurator  of  Judea.  Salome,  the  sister  of  Herod,  dies. 

17.  Tiberius  is  admitted  into  the  government  with  Augustus. 

18.  Annius  Rufus  is  made  procurator  of  Judea. 

19.  Augustus  Cassar  dies.    Tiberius  succeeds  him. 

20.  Valerius  Gratus  is  made  procurator  of  Judea. 

22.  Germanicus,  the  adopted  son  of  Tiberius,  is  sent  to  quell  disturbances  in  the  East. 

23.  Germanicus  reduces  Cappadociaand  Comagene  into  the  form  of  Roman  provinces. 

24.  Germanicus  is  poisoned  at  Antioch  by  Piso,  president  of  Syria. 

25.  Piso,  being  accused  of  this  murder,  kills  himself. 

26.  Valerius  Gratus  removes  Annas  from  being  high-priest,  and  gives  the  office  to 

Ishmael,  son  of  Fabas. 
29.  Eleazer,  the  son  of  Annas,  is  made  high-priest. 
SO.  Simon,  the  son  of  Canith,  is  made  high-priest  in  the  place  of  Eleaser.    Caiapbas 

succeeds  him. 

31.  Pontius  Pilate  is  made  procurator  of  Judea. 

32.  Herod  puts  to  death  John  the  Baptist. 

34.  Pontius  Pilate  condemns  Jesus  to  be  crucified. 


88 


944 


TABLES    ILLUSTRATIVE    OP    THE     NEW    TESTAMENT. 


INSTANCES  OF  PROPHECY  COMPARED  WITH 
HISTORY. 

(THE  chtef  instances  only  bbing  selected  and  numbered.) 


PROPHECY  OP  FOUR  KINGDOMS  REP- 
RESENTED BY  FOUR  BEASTS. 


THE  FIRST  BEAST. 

1.  A  Lion, 

2.  having  eagle's  wings  ; 

3.  the  wings  were  plucked  ; 

4.  it  was  raised  from  the  ground, 

5.  and  made  to  stand  on  the  feet,  as  a  man. 

C.  and  a  man's  heart  [intellect]  was  given 
to  it.— Dan.  ch.  iv. 

TnE  SECOND  BEAST. 

1.  A  ram 

2.  which  had  two  horns, 

3.  both  high, 

4.  but  one  higher  than  the  other, 

5.  the  highest  came  up  last ; 

6.  the  ram  pushed  north,  west  and  south. 

7.  did  a6  he  pleased,  and  became  great. 


THE   THIRD  BEAST. 

1.  A  he-goat 

2.  came  from  the  west, 

3.  gliding  swiftly  over  the  earth  ; 

4.  ran  unto  the   ram  in  the  fury  of  his 

power, 

5.  smote  him. 

6.  brake  his  two  horns. 

7.  cast  him  on  the  ground, 

8.  stamped  on  him  and 

9.  waxed  very  great ; 

10.  when  he  was  strong  his  great  horn  was 

broken,  and 

11.  instead  of  it,  came  up  four  notable  ones 


12.  toward  the  four  winds  of  heaven  ; 

13.  out  of  one  of  them  a  little  horn  waxed 

great 

14.  toward  the  south  and  east, 

15.  which  took  away  the  daily  sacrifice,  and 

cast  down  the  sanctuary,    etc.— Dan. 
chap.  viii.  3-12. 


CORRESPONDING  EVENTS   IN  THEIR 
HISTORICAL  ORDER. 


ASSYRIAN  EMPIRE. 

1.  The  Babylonian  empire  ; 

2.  Nineveh,  etc.,  added  to  it— but 

3.  Nineveh  was   almost  destroyed  at  the 

fall  of  -Sardanapalus. 

4.  Yet  this  empire  was  again  elevated  to 

power, 

5.  and  seemed  to  acquire  stability  under 

Nebuchadnezzar, 

6.  who  laid  the  foundation  of   its  subse 

quent  policy  and  authority. 


PERSIAN  EMPIRE. 

1.  Darius,  or  the  Persian  power. 

2.  Composed  of  Media  and  Persia-. 

3.  both  considerable  provinces, 

4.  Media  the  most  powerful ;  yet  this  most 

powerful 

5.  Median     empire,    under   Dejoces,   rose 

after  the  other  ; 

6.  and  extended  its  conquests  under  Cyrus 

over    Lydia.     etc.,    we6t,    over    Asia, 
north,  over  Babylon,  etc..  south,  and 

7.  ruling  over  such  an  extent  of  country, 

was  a  great  empire. 


GRECIAN  EMPIRE. 

1.  Alexander,  or  the  Greek  power, 

2.  came  from  Europe  (west  of  Asia) 

3.  with  unexampled  rapidity  of  success  ; 

4.  attacked  Darius  furiously  and 

5.  beat  him— at  the  Granicus,  Issus,  etc.; 

6.  conquered  Persia,  Media,  etc.; 

7.  ruined  the  power  of  Darius, 

8.  insomuch  that  Darius  was  murdered,  etc 

9.  Alexander  overran  Bactriana  to  India, 

10.  but  died  at  Babylon  in  the  zenith  of  his 

fame  and  power ; 

11.  his   dominions    were   parcelled    among 

Seleucus,  Antigonus,  Ptolemy,  Casean 
der  (who  had  been  his  officers) 


In  Babylon,  Asia  Minor.  Egypt.  Greece 
cceeded  by 


An 


Antiochus  the  Great,  succee 

tiochus  Epiphanes. 
conquered  Egypt,  etc 
and  endeavored  utterly  to  subvert  the 

Jewish  polity  ;  polluting  their  tcinple- 

worship  and  sacrifices  to  the  utmost  of 

bis  power. 


BIOGRAPHIES  OF  THE  WRITERS 

AND   OF 

SOME  OF  THE  PROMINENT  MEN  AND  WOMEN 
OF  THE  NEW  TESTAMENT. 


JOHN  THE  BAPTIST. 

THIS  most  distinguished  personage  was  the  last  of  the  proph- 
ets. His  mission  was  to  herald  the  coming  of  "  Jesus 
Christ,  the  Son  of  God."  His  mother's  name  was  Elizabeth, 
and  she  was  of  the  lineage  of  Aaron.  His  father's  name  was 
Zacharias,  and  he  was  a  priest,  of  the  course  of  Abia.  He  was 
by  six  months  the  senior  of  the  Messiah.  He  grew  to  manhood 
in  the  mountains  of  Judea,  was  :lad  in  the  coarse  camel's-cloth 
mantle  of  the  old  Hebrew  prophets,  and,  like  them,  he  wore  the 
hide  girdle,  and  ate  locusts  and  wild  honey  for  his  daily  food. 
He  drank  "neither  wine  nor  strong  drink,"  and  was  "filled 
with  the  Holy  Ghost,"  from  his  birth. 

John's  home  was  the  wilderness,  and  he  broke  forth  upon  the 
world  as  "the  voice  of  one  crying  in  the  wilderness,  Prepare  ye 
the  way  of  the  Jehovah."  All  his  manners  were  a  contrast  to 
the  degenerate  priesthood  of  his  time.  Anointed  Eoyalty  was 
to  come  among  men,  and  this  stern,  rough  messenger  came  to 
make  the  announcement.  There  was  no  mistaking  his  meaning, 
for  he  was  fearless,  and  his  discourses  were  like  the  heavy  strokes 
of  the  midnight  alarm-bell.  For  Pharisee  or  Sadducee,  soldier 
or  publican,  he  had  the  same  ponderous  sledge-hammer  blows, 
and  there  was  no  escaping  them.  He  came  in  "the  spirit  and 
power  of  Elias."  Many  mistook  John  for  the  Messiah,  but  he 
steadily  affirmed,  "I  am  not  the  Christ." 

In  John,  "the  Law  and  the  Prophets "  ended.  His  dispen- 
sation was  the  vestibule  of  the  great  Christian  temple,  and  his 
"  baptism  was  from  heaven,"  and  lay  just  before  the  open  door. 

[945] 


94  G       BIOGRAPHIES   OP  THE    WRITERS   iND   OP  SOME   OP  THE 

He  was  the  " friend  of  the  Bridegroom,  and  rejoiced  greatly  be- 
cause of  the  Bridegroom's  voice."  The  valley  shall  be  exalted, 
and  the  mountain  shall  be  made  low,  because  "  the  glory  of  Je- 
hovah shall  be  revealed."  . 

The  Baptist  was  decapitated  in  prison,  by  the  artifice  of  false 
and  cruel  women.  The  rebukes  of  John  had  stung  the  two 
adulterers  to  the  heart,  and  Herodias  was  capable  of  stooping  to 
anything  that  she  might  gratify  her  revenge.  A  prison  and  fet- 
ters are  familiar  arguments  of  kings  when  their  vices  are  ex- 
posed and  their  crimes  reproved  by  the  heralds  of  God.  He  had 
lived,  a  shining  light,  and  now  is  required  to  die  by  the  edge  of 
the  persecuting  sword.  He  had  been  the  harbinger-star,  and 
now  must  pale  before  the  rising  Sun,  for  Christ  had  already  be- 
gun his  public  ministry.  Twelve  months  closed  his  life  and  his 
ministry  together.  He  had  baptized  Jesus  Christ,  at  the  fords 
of  the  Jordan,  just  below  the  ruins  of  ancient  Jericho.  His 
hands  had  baptized  the  disciples  of  Jesus,  at  iEnon's  waters,  at 
the  personal  request  of  their  Master  and  Savior.  Now  he  pays 
the  debt  of  his  fidelity  to  public  morals,  by  giving  his  life  to  the 
truth  ;  his  body  to  the  earth,  by  the  hands  of  his  own  mourn- 
ing disciples  ;  and  his  head  to  the  dainty  keeping  of  that  beauti- 
ful adulteress,  who  was  not  content  with  the  blood  of  Herod, 
with  the  ruin  of  her  own  daughter,  the  sacrifice  of  Philip,  her 
lawful  husband,  but  must  lay  up  in  keeping  the  righteous  blood 
of  the  Baptist,  to  meet  it  in  the  day  of  account.  Our  Savior 
gives  us  the  most  exalted  testimony  ever  given  to  any  living 
worthy,  in  the  following  words  :  "  Among  them  that  are  born 
of  women,  there  hath  not  risen  a  greater  than  John  the  Baptist ; 
notwithstanding,  he  that  is  least  in  the  kingdom  of  God,  is 
greater  than  he.  If  ye  will  receive  it,  this  is  Elias  which  was  for 
to  come.     He  that  hath  ears  to  hear,  let  him  hear." 


PROMINENT  MEN   AND   WOMEN   OF  THE   NEW  TESTAMENT.      947 


MATTHEW,  THE  TAX-GATHERER. 

MATTHEW  was  of  Galilee,  and  exercised  his  calling  of 
customs-gathering  at  Capernaum,  on  the  western  shore 
of  Genezareth.  The  tax-gatherer  was  in  the  service  of  the 
Eomans  ;  he  was  a  genuine  Hebrew.  The  Savior  was  walking 
on  the  shore  of  the  above  sea,  whence  he  called  this  man  from 
his  vocation  ;  and  he  followed  Him,  to  become  a  gatherer  of 
tribute  in  the  kingdom  of  the  Prince  of  Peace.  Doubtless  rich, 
and  engaged  in  a  profitable  employment,  he  laid  by  all  for  this 
divine  call.  For  a  time  he  preached  the  gospel  in  Judea,  and 
parts  adjacent,  and  then  went  abroad  among  the  Gentiles,  and 
thus  spent  the  evening  of  his  days,  going  far  into  Africa,  even 
as  far  south  as  Ethiopia.  Here  he  suffered  martyrdom  for  the 
truth,  in  a  city  called  Naddabar,  being  slain  by  a  halbert.  He 
was  prudent  and  wise  in  his  work,  accurate  in  method,  careful 
and  laborious  in  the  details  of  his  Master's  biography,  and 
specially  unanswerable  in  his  genealogy  of  Christ. 

The  Gospel  by  Matthew  is  a  monument  of  genius.  It  is, 
beyond  question,  a  legal  document.  The  report  of  facts  is 
cautious  to  a  scruple.  Had  our  Saviour  directly  provided  this 
man  as  His  biographer,  it  could  not  have  been  more  in  harmony 
with  the  events,  as  they  occurred.  For  his  account  was  drawn 
up  probably  about  the  year  of  our  Lord  38,  a  full  generation 
after  the  birth  of  Christ,  yet,  as  if  in  direct  view  of  all — mak- 
ing the  most  unanswerable  document  extant.  Scarcely  forty 
pages  in  extent,  only  a  little  tract,  making  no  appearance  on 
the  bookseller's  shelf,  it  is  yet  the  most  momentous  piece  of 
composition  now  in  the  keeping  of  mankind.  There  are  three 
parts  to  the  book  ;  the  early  life  of  Jesus,  up  to  the  opening  of 
His  public  ministry  ;  then,  His  ministry  and  its  field,  and  lastly, 
His  suffering,  death,  resurrection,  and  ascension.  By  what 
appears  among  writers  as  common  consent,  this  Gospel  is  a  rule 
by  which  the  other  Gospels  are  judged.  Compact,  careful, 
luminous,  modest,  complete,  full  of  the  words  of  Christ,  it 
demonstrates  two  propositions  beyond  dispute  :  first,  plenary 
inspiration  ;  second,  the  highest  type  of  a  witness's  testimony. 


948       BIOGRAPHIES    OF    THE    WRITERS    AND    OF    SOME    OF    THK 


PETER,  THE  FISHERMAN. 

THE  Apostle  Peter  was  born  at  Bethsaida,  of  Galilee.  He 
is  thought  to  have  been  some  ten  years  the  senior  of  his 
Lord.  His  father's  name  was  Jonas.,  who  brought  up  his  son  in 
ins  own  occupation,  which  was  that  of  a  fisherman,  on  the  Sea 
of  Tiberias.  His  speech  was  that  corrupted  Hebrew  spoken  in 
Galilee,  and  he  is  regarded  as  among  the  least  educated  of  the 
Apostles  ;  yet  has  he  wielded  a  sceptre  of  moral  and  religious 
power  over  the  mind  of  the  Christian  era,  and  has  left  a  name 
(.vhich  is  on  the  lips  of  over  three  hundred  millions  of  the 
world  more  frequently  than  the  name  of  a  Caesar  or  an  Alexan- 
der, and  is  in  more  documents  than  any  two  names  of  the  great 
for  two  thousand  years. 

We  note  in  Peter  what  is  common  to  those  who  capture  the 
finny  tribes  and  bring  them  forth  for  the  food  of  man — a  certain 
freedom  and  boldness  of  soul,  and  a  generosity  and  self-forget- 
fulness,  which  rarely  stops  at  the  largest  sacrifices  and  the 
richest  outlay  for  others.  All  the  nobler  features  of  his  charac- 
ter Peter  retained  to  the  last,  and  this  fact  is  the  index  to  the 
conspicuous  position  which  he  fills  in  the  incidents  of  the  next 
forty  years  after  our  Savior's  ascension.  Christianity  evidently 
did  a  vast  work  for  Peter,  raising  all  that  was  low,  and 
strengthening  all  that  was  weak,  till  he  became  "  as  another 
man." 

Peter  evidently  delivered  some  of  his  discourses  to  the 
Hebrews  in  their  own  vernacular,  while  to  the  Iloman  centurion 
Cornelius,  and  his  family,  he  spake  in  the  Greek  language. 
He,  with  his  brother  Andrew,  and  the  two  sons  of  Zebedee,  was 
a  disciple  of  the  Baptist.  The  acts  of  his  life,  as  on  record  in 
the  New  Testament,  are  quite  varied.  He  rebuked  his  Master 
in  a  hasty  reply  to  His  announcement  of  his  passion  at  Jerusa- 
lem ;  he  drew  out  in  earnest  protestation  his  loyalty  to  Christ, 
08  the  traitor  was  announced;  he  resorted  to  the  sword,  on  the 
first  appearance  of  the  midnight  throng  sent  from  the  temple 
to  apprehend  the  Savior  ;  he  denied  that  he  knew  his  Master, 
and  fortified  his  shameless  conduct  with  swearing ;  he  repented 
the  same  night,  shedding  bitter  tears  of  penitency  ;  he  had  one 
of  the  first  interviews  with  Christ  after  His  resurrection  j  he 


PROMINENT  MEN  AND  WOMEN  OF  THE  NEW  TESTAMENT.  940. 

preached  the  leading  sermon  on  the  day  of  Pentecost ;  he  per- 
formed a  notable  miracle  at  the  beautiful  gate  of  the  temple  on 
the  cripple,  and  preached  again  ;  he  saw,  by  the  intuitions  of 
the  Holy  Ghost,  the  perfidy  of  Ananias  and  his  wife,  and  pro- 
nounced the  quick  retribution  of  death  upon  both  ,  he  raised 
Tabitha  from  the  dead  ;  he  opened  the  kingdom  of  Grace  to 
the  Gentile  world  in  the  house  of  Cornelius ;  he  was  delivered 
by  miracle  from  Herod's  incarceration  at  Phiiippi  ;  ne  preached 
far  and  near  the  blessed  gospel ;  he  wrote  two  Epistles  ;  he  at 
last  fell  under  the  persecuting  hand  of  the  Eoman  emperor,  on 
the  same  day  when  Paul  was  beheaded  by  the  same  bloody 
tyrant.  The  date  of  Peter's  crucifixion  was  somewhere  between 
A.  D.  64  and  A.  D.  70. 


PAUL  OF  TARSUS. 


THE  first  seen  of  Paul  is  at  the  death  of  Stephen.  Here  he 
was  a  witness,  and  at  his  feet  those  who  stoned  him  put 
down  their  garments.  He  looked  on  with  a  grim  satisfaction, 
to  see  that  it  was  legally  done,  and  then  went*  back  to  his  con- 
freres in  guilt  and  blood,  little  knowing  what  the  providence  of 
God  had  laid  up  in  its  secret  bosom  for  him  in  the  great  future. 
Next  he  enters  on  the  sacred  record  as  a  persecutor.  He  was 
on  his  way  to  the  city  of  Damascus,  to  punish  the  followers  of 
Jesus.  Talents  were  not  wanting,  nor  was  intrepidity,  nor  in- 
domitable perseverance,  in  the  character  of  this  young  Oilician. 
He  acts  under  the  authority  of  the  leaders  at  Jerusalem,  and 
must  return  to  them,  having  executed  his  commission  in  the  scat- 
tering of  the  disciples  of  the  Nazarene.  A  miracle  is  the  means 
of  his  awakening  to  a  sense  of  his  condition.  He  is  led  by  the 
hand  into  Damascus,  a  penitent  and  praying  man.  By  another 
miracle  he  is  restored  to  sight,  and  becomes  a  true  Christian 
hero.  Now  he  seeks  baptism,  and  begins  his  career  of  apostle- 
ship.  Preaching  was  his  legitimate  work,  and  he  began  here 
where  he  came  to  persecute.  His  mind  was  stored  with  the 
choicest  of  Grecian  learning,  in  his  boyhood,  in  the  noble  schools 
of  Tarsus.     Afterward,  in  the  care  of  Gamaliel,  he  was  deeply 


950       BIOGRAPHIES    OF   THE    WRITERS   AND   OF  SOME    OF   THE 

cultured  in  the  Hebrew  learning  of  his  times.  Nor  can  we 
sufficiently  admire  the  wisdom  of  that  Divine  ruling,  which 
brought  the  schools  of  the  Greeks  and  of  the  Hebrews  under  rev- 
enue to  the  Christian  work,  by  giving  their  united  strength  and 
polish  in  this  remarkable  orator  and  writer.  Perhaps  no 
case  has  ever  come  before  us,  in  the  long  line  of  the  greatly  good 
and  useful,  where  so  many  qualifications  concentrate  to  make  a 
great  mind  and  a  distinguished  career.  He  is,  from  this  capital 
of  Syria,  about  taking  his  departure  for  a  journey,  whose  rich 
achievements  will  return  into  the  city  of  God,  bearing  a  freight 
unequalled  and  alone  for  grandeur  and  heroism. 

Worldly-wise  men  have  conceded  in  their  testimony  his  no- 
bleness, as  they  have  perused  his  history.  Temporal  interest 
was  all  on  the  side  of  his  taking  up  the  hatred  of  his  countrymen 
against  the  desjnsed  sect,  and  following  it  to  the  bitterest  sequel. 
Wealth  was  with  them.  Empire  was  in  the  hands  of  the  So- 
man. The  highest  positions  were  none  of  them  in  the  gift  of 
the  disciples  of  Jesus.  What  could  he  expect,  but  a  life-conflict 
of  trial,  and  want,  and  betrayal,  and  at  last,  death  by  the  hands 
of  persecutors. 

Few  persons,  without  the  fullest  consideration,  can  enter  into 
the  conditions  of  success  as  laid  out  in  the  life  of  Paul,  and  as 
met  by  him  in  the  development  of  that  wonderful  career.  For 
what  we  have  in  Luke's  account  in  the  Acts  of  the  Apostles, 
and  in  Paul's  Epistles,  is  but  an  epitomized  presentment  of  more 
than  thirty  years  of  labor,  and  suffering,  and  writing,  and  speak- 
ing, such  as  rarely  or  never  come  into  the  limit  of  one  life,  how- 
ever long  or  enterprising. 

The  writings  of  Luke,  in  the  Acts  of  the  Apostles,  form  one 
of  the  most  brilliant  pictures  of  miracle,  of  imprisonment,  of 
persecution,  of  preaching,  of  travelling,  of  church-founding,  of 
evangelizing,  possible,  even  to  the  first  century,  in  the  conflict 
with  ignorance,  and  superstition,  and  ignoble  power.  Here  the 
highest  type  of  the  Apostle  is  made  to  appear,  in  the  busy  field- 
work  of  labors  and  sufferings — having  one  object  perpetually  be- 
fore him,  the  pulling  men  out  of  the  fire — carrying  everything 
into  one  system,  that  of  the  Savior  Jesus.  He  is  never  out  of 
his  proper  place  ;  for  we  see  him  in  the  capital  of  Syria,  or  in 
the  metropolitan  city  of  the  Holy  Land,  among  its  bigoted  doc- 
tors of  the  Hebrew  law  j  or  in  the  polite  and  learned  centre  of 


PROMINENT   MEN   AND    WOMEN    OF    THE   NEW   TESTAMENT.    951 

Grecian  greatness,  at  Athens  ;  or  in  Ephestfs,  the  place  of  ren- 
dezvous to  all  Asia  in  the  worship  of  Diana  ;  or  in  Rome,  the 
centre  of  civil  and  military  government  of  the  world  ;  invading 
the  markets,  the  theatres,  the  parks  of  pleasure,  the  synagogues 
of  the  Jews,  the  river-side  resorts  of  heathen  worship,  and  all 
places  where  men  might  be  reached  by  the  tidings  of  salvation 
— and  he  is  ever  equal  to  his  lofty  purpose  and  theme. 


MARK. 

MARK  was  honored  with  being  one  of  the  authors  of  a  book 
of  the  New  Testament  canon.  He  was  not  one  of  the 
Apostles.  He  was  nephew  to  Barnabas,  and  his  mother's  name 
was  Mary,  of  the  tribe  of  Levi,  a  lady  of  standing  and  com- 
petence, to  whose  house  Peter  repaired,  on  being  set  free  from 
prison  by  the  angel  of  the  Lord.  He  appears  on  the  records  of 
evangelistic  labor  in  the  year  44,  accompanying  Paul  and  Barna- 
bas from  Jerusalem  to  Antioch.  John,  whose  surname  was 
Mark,  set  forth  with  them  from  Antioch,  and  went  with  them 
as  far  as  Perga,  in  Pamphylia,  and  there  turned  back  to  Jerusa- 
lem, leaving  Paul  and  his  fellow-laborer,  Barnabas,  to  go  on 
with  the  work.  Afterward,  when  his  uncle  would  have  taken 
him  with  them,  Paul  objected,  for  the  reason  that  he  left  them 
at  Perga  on  the  former  journey.  The  difference  between  the 
two  caused  them  to  separate,  and  Barnabas  took  his  nephew  and 
went  to  Cyprus.  Paul  afterward  restored  his  confidence  to  John, 
and  directed  Timotheus  to  "take  Mark,  and  bring  him  with 
thee  ;  for  he  is  profitable  to  me  for  the  ministry."  No  after 
mention  occurs  of  Mark  in  the  New  Testament. 

Strong  and  united  testimony  places  Mark's  subsequent  labors 
in  a  light  very  honorable  to  himself,  and  wholly  redeems  his 
reputation  for  zeal  and  self-denying  labor  for  Christ.  He  was 
with  Peter  in  Rome,  and  is  said  to  have  written  his  Gospel  at  the 
earnest  request  of  the  Church  at  Rome,  as  the  life  of  Christ  by 
Peter.  This  book  was  read  there  by  the  authority  of  Peter,  as 
the  assent  and  good -will  of  Roman  disciples  made  it  the  leading 
authority  in  the  West. 


952       BIOGRAPHIES    OF    THE    WRITERS    AND    OF   SOME    OF    THE 

John  labored  mostly,  during  his  later  life,  in  Egypt,  where  he 
was  successful  to  an  eminent  degree.  His  position  was  first  in 
Egypt,  and  his  labors  contributed  largely  to  the  dissemination 
of  the  gospel  in  Northern  Africa,  where  the  seeds  fruited  for 
centuries  into  the  largest  and  best  returns.  He  suffered 
martyrdom  in  Egypt,  about  the  end  of  Nero's  reign,  and  his 
remains  were  said  to  have  been  removed  to  Venice  with  great 
pomp.  The  Gospel  by  Mark  has  the  repute  of  having  been 
written  at  Eome  by  the  counsel  of  Peter,  between  A.  D.  60  and 
65.  There  are  those  who  deny  Peter's  connection  with  John, 
and  the  incident  of  this  Gospel  being  written  at  Rome,  but 
candor  compels  us  to  accord  to  both  our  cordial  belief. 


LUKE. 

LUKE  was  a  physician.  He  had  not  the  honor  of  being  an 
Apostle,  nor  of  being  one  of  the  original  disciples  of  Christ. 
There  has  been  considerable  conjecture  respecting  many  things 
connected  with  his  introduction  into  the  small  band  who  together 
undertook  the  work  of  the  early  ministry  of  the  Christian 
religion.  He  was  long  a  travelling  companion  of  Paul,  and  was 
called  by  him  "the  beloved  physician."  We  know  but  little  of 
the  tangled  web  of  this  man's  biography,  but  his  works  are 
before  us.  These  have  given  him  a  distinguished  place  in  the 
Christian  world.  More  than  a  fourth  part  of  the  New  Testament 
is  from  his  hands.  The  noblest  biography  is  in  the  Gospel  and 
the  Acts  of  the  Apostles.  These  books  were  the  records  of  a  man 
familiar  with  the  offices  to  the  sick,  a  physician  to  the  body, 
nting  the  greatest  of  all  works,  that  of  the  Great  Physician 
of  the  Soul.  We  wonder  at  the  fact,  that  the  sacred  annals, 
which  form  the  basis  of  Christian  belief,  came  from  a  physician, 
a  tax-gatherer,  and  three  fishermen. 

This  man  presents  a  Gospel  to  the  world  which  puts  forth 
the  Savior's  life  in  order  ;  that  is,  it  is  one  of  the  most 
thorough  pieces  of  composition  in  all  the  vast  range  of  litera- 
ture.    Whoever  affects  to  despise  this  work  is  an  ignorant  and 


PROMINENT   MEN   AND   WOMEN    OF   THE   NEW   TESTAMENT.    955 

a  foolish  man,  or  acts  the  part  of  a  knave.  A  tract  is  full  of 
wisdom,  and  contains  enough  for  a  library  of  volumes.  Every 
incident  is  brief  as  it  could  be — every  important  fact  is  incor- 
porated. All  periods  are  alive  with  interest.  There  is  a  chain 
of  proof,  running  through  the  entire  work,  too  strong  to  be 
broken,  and  so  high  that  heaven  alone  could  have  bestowed  it 
upon  a  writer,  for  the  elevation  of  mankind,  by  the  almighty 
hand  of  truth.  Thus  God  and  man  appear  together,  working 
for  the  world's  safety.  A  short  epitome  of  its  themes  will 
demonstrate  this  to  the  reflecting  mind  :  the  birth  of  Christ  ; 
the  infancy  and  youth  of  Christ ;  the  preaching  of  John  ;  the 
genealogy  of  Christ,  and  His  baptism ;  the  ministry  of  Christ  ; 
the  last  journey  to  Jerusalem  ;  the  crucifixion  ;  the  resurrec- 
tion ;  and  the  ascension  of  Christ  to  heaven.  Taste  is  every- 
where gratified.  The  severest  criticism  is  incapable  of  aught 
but  approbation.  Christian  reverence  follows  the  unfolding  of 
the  life  of  Christ,  with  all  that  devotion  which  should  charac- 
terize the  mental  studies  of  a  being  who  is  preparing  to  join  the 
company  of  the  redeemed  in  heaven,  under  the  guidance  of  the 
truths  contained  in  this  book.  Mental  homage  passes  by 
natural  and  easy  stages  into  affection,  and  this  passion  grows  up 
into  those  nobler  proportions  which  make  the  matured  Christian 
disciple.  It  is  an  easy  lesson  to  the  pious  parent,  imbued  with 
such  a  spirit,  to  give  these  sacred  paragraphs  to  the  minds  of 
children,  in  the  Christian  home.  Plenary  inspiration  is  one  of 
the  most  pleasing  and  graceful  inductions  of  the  reasoning 
faculty,  when  associated  with  evangelized  affection. 

As  to  the  Acts  of  the  Apostles,  the  second  book  from  the  pen 
of  Luke,  active  and  successful  Christian  philanthropy  would 
have  no  true  portraiture  without  it.  This  book,  of  over  thirty 
years'  evangelization,  is  a  complete  image  of  Christ,  as  seen  re- 
flected in  His  disciples,  and  a  justification  of  all  that  is  taught 
in  the  Epistles,  to  the  Churches  which  follow  it. 


954      BIOGRAPHIES   OF   THE   WRITERS    AND    OF   SOME   OF   THE 


JOHN. 

WE  now  take  up  the  name  of  John,  son  of  Zebedee,  whose 
home  was  at  Bethsaida,  on  the  Sea  of  Galilee.  He  was 
several  years  younger  than  our  Lord,  and  the  youngest  disciple. 
His  was  a  strong,  robust  nature,  and,  with  his  brother  James, 
lie  was  called  by  a  name  which  indicates  a  rough  and  impetuous 
disposition.  They  were  surnamed  Boanerges,  sons  of  thunder. 
Jesus  manifested  a  special  affection  for  John,  and  he  says  of 
himself,  that  "  he  was  that  disciple  whom  Jesus  loved."  Most 
of  our  best  authorities  say  that  he  was  a  disciple  of  John  the 
Baptist,  and  that  he  was  called  of  Jesus  when  in  the  company 
of  John. 

A  part  of  John's  life  was  spent  in  Jerusalem,  where  he 
preached  the  gospel.  Twice  was  he  imprisoned  :  in  company 
with  Peter  once,  and  again  with  the  other  Apostles.  He  was 
sent  to  Samaria  with  Peter,  that  the  converts  under  the  minis- 
try of  Philip,  the  deacon,  might  receive  the  Holy  Ghost. 
Domitian  banished  John  to  the  Isle  of  Patmos,  in  the  iEgean 
Sea,  where  he  wrote  the  Eevelation.  After  his  return  from 
banishment,  he  went  into  Asia  Minor,  not  far  from  the  year  66. 
He  occupied  himself  in  jjreaching  the  gosj:>el,  principally  at 
Ephesus,  where  the  great  temple  of  Diana  was  built,  and  to 
which  vast  wealth  was  sent  in  votive  offerings  by  the  princes  of 
all  Asia.  He  planted  churches  at  Smyrna  and  Pergamos,  and 
at  many  other  places.  His  success  and  his  bold  preaching  dis- 
pleased Domitian,  and  many  others  of  the  chief  men  of  the 
Roman  Empire.  On  the  coming  of  Nerva  to  the  empire,  in 
A.  D.  96,  John  came  to  Ephesus,  where  he  died  at  a  good  old 
age,  in  the  third  year  of  Trajan's  reign,  A.  D.  100. 

The  first  book  attributed  to  John  is  the  Gospel  bearing  his 
name.  It  is  formed  upon  a  plan  peculiarly  his  own,  being 
wholly  unlike  the  other  Gospels.  In  all  parts  of  it  John  has  in- 
troduced much  of  the  conversations  of  Jesus.  The  Savior  ap- 
pears in  this  book  in  so  personal  a  mode  that  he  stands  before  us 
as  "very  man."  John  exhibits  this  divine  manhood,  by  open- 
ing the  door  into  that  intimate  friendship  which  he  was  permit- 
ted so  highly  and  exclusively  to  enjoy.  We,  no  doubt,  can  here 
behold  that  image  of  God,  so  nobly  put  forth  in  Genesis,  which 


PROMINENT   MEN  AND  WOMEN  OF  THE  NEW  TESTAMENT.     955 

God  intended  to  glorify  in  the  first  man,  and  was  hindered  by 
the  fall. 

The  Revelation  was  written  by  John,  while  in  the  Isle  of  Pat- 
mos.  Though  written  prior  to  his  Gospel,  it  sustains  and 
teaches  the  same  high  doctrine,  the  Jehovah,  in  Jesus  of  Naza- 
reth. Here,  therefore,  we,  and  all  coming  ages,  must  find  the 
mysterious  nature  of  the  divine  incarnate,  laid  away  as  the  keep- 
sake of  nations. 


LAZARUS,  OF  BETHANY. 

THIS  man  appears  in  the  sacred  history  in  the  most  remark- 
able of  attitudes,  that  of  one  loved  of  Christ.  Two  men 
are  placed  in  this  most  exalted  of  attitudes — Lazarus  of  Beth- 
any, and  John,  the  beloved  disciple.  This  intimate  relation  was 
admitted  by  the  Savior,  and  the  part  acted  by  Lazarus  was  mod- 
est and  becoming. 

The  resurrection  of  Lazarus  is  the  crowning  miracle  of  all  the 
mighty  acts  of  Jesus.  No  one  could  say  aught  against  it,  either 
as  a  miracle,  or  as  an  act  toward  a  family  at  once  valued  and 
much  admired  by  the  leading  men  at  Jerusalem.  There  is  room 
to  believe  that  Lazarus  was  well  known  at  Jerusalem,  and  high- 
ly connected.  Therefore  his  death  caused  much  attention  to  be 
excited  in  Jerusalem,  and  his  being  raised  from  the  dead  made 
Jesus  to  be  exceedingly  popular,  till  the  leaders  turned  the  peo- 
ple's will  against  Him.  Lazarus  was  in  public  daily  after  his 
restoration  to  life,  and  his  testimony  was  truth  itself,  and  most 
remarkable  in  its  incidents. 


MARY,  OF  CLEOPHAS. 


THIS  was  Mary,  the  mother  of  James.  Cleophas  and  Al- 
pheus  are  the  same  person.  It  is  thought  she  was  the 
sister  of  the  Virgin  Mary,  and  had  four  sons,  mentioned  in  the 
New  Testament,  James  the  less,  Joses,  Simon,  and  Judas,  who 


956      BIOGRAPHIES    OF    THE     WRITERS     AND    OF    SOME    OF    THE 

are  termed  brethren  of  Jesus  Christ,  that  is,  His  cousin-ger- 
mans.  Mary  early  embraced  faith  in  Christ,  was  an  attendant 
on  His  ministry,  and  ministered  to  Hit1,  wants  of  her  substance. 
She  was  in  Jerusalem  at  the  time  of  the  last  Passover,  and  at  the 
time  of  His  crucifixion  followed  Him  to  Calvary  :  she  was  with 
His  mother  at  the  foot  of  the  cross,  while  He  suffered.  At  His 
burial  she  was  present,  and,  on  the  third  day  before,  had  in  the 
labor  of  others  borne  her  part  in  preparing  the  perfumes  to  em- 
balm His  body.  Going  to  His  tomb  very  early  on  the  morning 
of  His  resurrection,  she  there  learned  from  the  mouth  of  an  an- 
gel that  He  truly  had  risen  from  the  dead,  and  was  one  of  those 
who  carried  the  news  of  this  fact  to  His  disciples.  On  the 
way  to  bear  these  tidings  to  the  disciples,  Jesus  appeared  in 
person  to  them,  and  they  held  Him  by  the  feet,  and  worshipped 
Him.  From  what  we  thus  learn  of  this  Mary,  she  was  a  sin- 
cere, benevolent,  and  devout  disciple  of  her  Savior. 


MARY,  OF  MAGDALA. 


THIS  Mary  is  so  called  from  Magdala,  in  Galilee,  from 
whence  she  was.  Luke  tells  us  that  Christ  cast  seven  de- 
mons out  of  Mary,  as  she  had  been  possessed  of  them.  Few 
names  have  been  associated  with  so  many  coarse  jibes  and  reflec- 
tions as  this  one.  There  is  no  proof  whatever  that  she  was  a 
coarse  or  vulgar  woman. 

There  is  no  doubt  but  that  Mary  Magdalene  was,  both  in 
character  and  in  circumstances,  a  woman  of  good  reputation, 
and  of  high  standing  in  society.  The  sacred  writers  mention 
her  with  honor  always,  as  a  constant  attendant  upon  the  minis- 
try of  Jesus,  and  as  doing  things  in  the  highest  degree  becom- 
ing to  a  pious  and  intelligent  female.  In  Christ's  last  journey 
to  Jerusalem,  Mary  of  Magdala  was  with  His  disciples  in  com- 
pany, and  the  third  Mary,  standing  at  the  foot  of  the  cro'ss  as 
Jesus  was  crucified.  She  stayed  in  Jerusalem  over  the  sad 
interval  to  His  resurrection,  preparing,  with  others,  the  things 
needed  for  embalming  the  body  of  the  crucified. 

Early  on  the  morning  of  His  resurrection — very  early — she 


PROMINENT    MEN   AND    WOMEN    OP   THE    NEW    TESTAMENT.   957 

came  to  the  sepulchre,  with  Mary,  the  mother  of  James,  and 
Salome,  to  look  after  the  resting-place  of  the  dead  ;  but  she 
was  told  by  the  angel  that  He  had  risen.  She  asks  where  the 
gardener  had  laid  Him,  little  knowing,  at  the  instant,  to  whom 
she  was  addressing  herself.  Jesus  speaks  her  name,  and  she 
knows  Him.  She  is  made  the  bearer  of  a  message  to  the 
disciples  to  meet  Him  in  Galilee. 

Mysterious  are  the  facts  of  obloquy  and  reproach  associated 
with  this  spotless  name,  so  that  her  very  nativity  is  a  synonym 
of  shame  and  an  epithet  of  sin,  by  which  an  entire  class  of  out- 
casts must  be  known,  probably  in  most  languages,  to  the  end 
of  time.  Whereas,  if  we  will  re-peruse  the  Evangelists  with  this 
in  mind,  her  name  is  the  sum  of  womanly  virtues. 


MARY,  OF  BETHANY. 


THIS  Mary  was  the  younger  sister  of  Martha  and  Lazarus, 
and  lived  at  the  village  of  Bethany,  just  over  the  Mount 
of  Olives  from  Jerusalem.  The  home  of  these  pious  persons 
was  a  frequent  retreat  for  the  Savior,  after  the  toil  and  noise  of 
daily  teaching  in  the  near  city.  They  were  objects  of  holy 
regard  by  our  blessed  Lord,  and  the  most  intimate  and  sacred 
relations  subsisted  between  them.  Lazarus  died  and  was 
buried,  and  Jesus  raised  him  from  the  tomb,  and  restored  him 
to  the  bosom  of  his  family.  His  home  was  kept  by  the  two 
sisters,  and,  after  this  noted  miracle,  was  the  centre  of  almost 
universal  interest  to  the  Jewish  people,  and  especially  to  their 
rulers. 

Mary  and  Martha  appear  to  have  been  devoted  Christians, 
and  Mary  was  addicted  to  sitting  at  the  Savior's  feet  as  He  was 
engaged  in  teaching.  This  was  a  very  natural  position  for  her 
to  take,  as  His  custom  was  to  hold  His  discourses  in  the  court 
of  the  old  Jewish  house,  where  large  numbers,  several  hundreds 
at  once  in  the  larger  sort,  and  seventy-five  and  one  hundred  in 
the  smaller,  were  assembled. 

This  Mary  also  has  been  confounded  with  that  i(  sinner" 
mentioned  by  the  Evangelists,     Yet  there  is  no  evidence  to  this 


958      BIOGRAPHIES    OF   THE    WRITERS    AND    OF   SOME    OF    J  FIE 

effect.  It  lias  been  the  effort  of  infidels  to  fasten  something  on 
the  intimate  friends  of  the  Savior,  and  thus  by  inference  on 
Him.  This  Mary  has  been  ignorantly  pointed  out  as  a  person 
of  shame,  and  thus  Christ  was  a  friend  of  publicans  and  sinners. 
Every  act  of  this  Mary,  as  told  in  the  New  Testament,  is  an 
honor  to  her,  a  praise  to  her  sex,  and  a  full  satisfaction  to  the 
noblest  Christian  character.  This  family  had  their  possession 
at  Bethany,  and  lived  in  a  manner  worthy  of  Jesus,  who  was 
known  everywhere  as  their  personal  friend,  and  worthy  of  His 
cause.  Probably  no  other  home,  outside  the  homes  of  Mary, 
His  mother,  and  Simon,  was  so  honored  as  was  that  of  Mary, 
Martha,  and  their  brother  Lazarus. 


T 


MARY,  MOTHER  OF  MARK. 

HIS  Mary  was  the  one  to  whose  house  Peter  went  when  the 


JL,  angel  of  God  liberated  him  from  prison,  and  foiled  the 
intentions  of  the  persecuting  Herod.  She  was  a  person  of  com- 
petency, owned  a  house  in  the  city  of  Jerusalem,  and  there  a 
prayer-assembly  was  being  held  when  Peter  was  in  prison.  It 
is  thought  by  many  that  the  disciples  were  gathered  here  when 
the  Holy  Ghost  was  given. 


ANNA,  THE  PROPHETESS. 

ANNA  was  the  prophetess  who  came  into  the  temple,  led  there 
by  the  Holy  Ghost,  when  the  infant  Savior  was  taken  there 
to  do  for  him  as  the  law  of  Moses  required.  She  came  in  just 
as  the  venerable  Simeon  was  praising  God  for  the  child  Jesus, 
and  joined  in  praise.  She  also  spake  of  the  Messiah  to  all  who 
waited  for  the  redemption  of  Israel,  in  Jerusalem. 

This  holy  woman  had  been  married  early,  and  her  husband 
had  died  after  seven  years,  leaving  her  a  widow.  She  remained 
in  this  state  through  her  life.     She  thought  only  of  pleasing  the 


PROMINENT   MEN   AND   WOMEN    OF    THE   NEW   TESTAMENT.    959 

Lord,  and  was  a  constant,  daily  attendant  on  the  temple,  serv- 
ing the  Lord  with  fasting  and  prayer.  Here  we  find  her  greeting 
the  Redeemer,  at  the  advanced  age  of  eighty  years,  full  of  faith 
and  patient  waiting  for  the  Great  Redeemer. 


MARY,  THE  PRINCESS. 


THIS  remarkable  woman  was  chosen  by  Divine  Providence  to 
be  the  mother  of  Jesus.  She  was  of  the  royal  house 
of  David,  as  was  her  husband,  Joseph.  Early  espoused  to 
Joseph,  she  was  under  his  lawful  protection,  when  informed  by 
the  angel  Gabriel  that,  by  a  miracle  of  divine  power,  she  was  to 
be  a  mother,  and  give  Messiah  to  her  people.  Mary  was  con- 
vinced that  the  message  was  from  God,  by  being  told  that 
Elizabeth,  who  was  old  and  barren,  was  already  six  months  gone 
of  a  child  ;  therefore  her  reply  :  "  Behold  the  handmaid  of  the 
Lord;  be  it  unto  me  according  to  thy  word." 

Infidels  have  made  much  ado  about  the  facts  of  Mary's  history, 
and  have  done  themselves  no  honor,  besides  doing  the  Christian 
cause  no  injury,  in  their  base  conjectures,  malignant  misrepre- 
sentations, and  heartless  slanders.  The  Evangelists  have  each 
approached  this  subject  with  becoming  simplicity  and  truthful- 
ness. The  infant  is  presented  to  the  world  in  the  most  remark- 
able manner.  The  visit  of  the  shepherds  was  of  divine  ordering. 
The  presentation  of  the  child  in  the  temple  was  by  inspiration, 
in  act  and  in  salutation.  The  coming  of  the  magi  was  a  miracle 
of  wisdom.  The  flight  into  Egypt  was  God's  mode  of  evading 
the  violent  and  murderous  will  of  a  wicked  ruler. 

Mary  was  a  perpetual  observer  of  the  life  and  deeds  of  her 
divine  son.  She  was  at  the  marriage  in  Cana  of  Galilee.  At 
Jerusalem,  at  the  last  Passover  celebrated  by  Jesus,  she  was  not 
at  the  Supper.  She  followed  Him  to  Calvary,  and  stood  at  the 
foot  of  the  cross  at  his  crucifixion,  while  the  sword  spoken  of 
by  Simeon  pierced  through  her  own  heart.  Her  later  days  were 
made  comfortable  by  the  express  direction  of  the  Savior,  who 
committed  her  to  the  keeping  of  John,  the  "beloved  disciple." 
Mary  was  one  of  the  witnesses  of  her  son's  resurrection.     After 


960        HIOGRA.PHIES    OF    THE    WRITERS    AND    OP    SOME    OF    THE 

this    she  was  among   the  disciples  at  the  descent  of  the  Holy 
Ghost,  and  shared  in  the  blessedness  of  that  august  event. 

This  remarkable  woman  now  disappears  from  the  Sacred 
History.  A  veil  is  drawn  oyer  her  and  her  acts.  No  cause  is 
given  for  that  superstitious  devotion  which  Romanists  are  wont 
to  accord  to  her.  She  was  not  conceived  by  miracle,  nor  have 
any  miracles  attended  her  memory.  She  was  accompanied  by  a 
miracle-working- Providence,  but  that  power  never  was  in  her 
hands.  All  merits  in  her  intercession  for  others  are  sup- 
posititious and  uncertain.  All  we  know  of  her  might  as  well 
have  occurred  in  the  life  of  any  other  prudent,  good  woman,  of 
the  royal  line  of  David.  Besides,  none  of  this  foolish  stuff 
appears  in  regard  to  the  Princess  Mary  until  Christianity  was 
inundated  by  a  deluge  of  pagan  myths. 


ELIZABETH. 


ELIZABETH  was  of  the  lineage  of  the  priests  of  the  house 
of  Aaron.  She  is  distinguished  in  Scripture  as  the  moth- 
er of  John  the  Baptist.  This  person  was  highly  honored  of  God 
in  two  respects  :  she  was  past  the  time  of  child-bearing,  and  God 
permitted  her  to  have  a  son  ;  she  was  chosen  to  give  to  the 
world  the  harbinger  of  our  Lord. 

Her  husband  was  Zachariah,  of  the  house  of  Abia.  He  was  in 
the  temple  of  God,  at  Jerusalem,  offering  incense,  when  the  an- 
gel Gabriel  was  sent  to  him,  and  announced  that  he  was  to  have 
a  son,  who  was  to  fulfil  the  words  of  the  Prophet,  in  "  prepar- 
ing the  way  of  the  Lord."  He  was  slow  to  believe,  and  was 
afflicted  with  dumbness  until  the  son  was  born,  when  his  speech 
returned  to  him  again. 

When  the  Princess  Mary  was  to  have  her  son,  the  Redeemer, 
she  paid  a  visit  to  Elizabeth,  who  was  her  cousin,  residing  in 
the  city  of  Hebron.  Her  object  was  one  of  congratulation,  be- 
cause of  their  mutual  blessing,  as  chosen  of  God  for  great  and 
yet  unequal  honors.  After  three  months'  visit,  the  princess  re- 
turned home.  Soon  after  her  departure,  Elizabeth  gave  birth 
to  John  the  Baptist. 


PROMINENT    MEN    AND    "WOMEN    OF    THE    NEW    TESTAMENT.    961 


HEROD,  THE  INFANT  SLAYER. 

HEROD  was  king  in  the  land  of  Judea  when  Jesus  Christ 
came.  He  had  then  been  sovereign  in  Judea  for  thirty- 
three  y ears.  We  look  back  on  the  memory  of  the  period,  con- 
signing his  name  to  the  detestation  to  which  his  contemporaries 
assigned  it,  while  we  admire  his  great  talents,  and  the  remark- 
able enterprises  and  public  monuments  of  his  greatness,  and 
place  him  in  the  first  rank  of  kings.  He  was  very  properly  sur- 
named  the  Great. 

This  king  was  the  second  son  of  Antipater,  the  Idumean,  and 
was  born  B.  0.  71.  At  twenty-five  his  father  made  him  gov- 
ernor of  Galilee,  where  he  distinguished  himself  by  the  suppres- 
sion of  robbers  and  the  execution  of  their  leader,  Hezekiah.  In 
the  civil  war  between  the  Roman  republican  leaders  and  Caesar, 
he  took  sides  with  Cassius,  and  was  made  governor  of  Ccelo-Syria. 
When  Mark  Antony  arrived  victorious  in  Syria,  Herod,  by 
some  means,  was  favored  by  him,  who  made  Herod  and  his 
brother  tetrarchs  in  Judea. 

Soon  after,  Antigonus  and  the  Jews  joined  against  him,  and 
were  too  strong  for  him  ;  hence  he  retired  first  into  his  native 
land,  Idumea,  and  then  into  Egypt.  From  thence  he  departed 
for  Rome  to  seek  better  fortunes.  On  a  difference  arising  in  the 
Asmodean  family,  Herod  obtained  the  crown  of  Judea,  returned 
to  Jerusalem,  and  in  three  years  got  possession  of  the  country. 
Then  he  became  guilty  of  many  extortions  and  cruelties,  while 
he  made  haste  to  be  rich,  and  to  put  the  Asmodean  race  of  kings 
out  of  his  way. 

When  Antony  and  Octavius  quarrelled,  and  it  was  necessary 
for  Herod  to  make  choice  between  them,  he  raised  an  army  with 
which  to  help  the  former,  while,  by  the  determining  hand  of 
Providence,  Octavius  was  victor  at  the  battle  of  Actium.  Now 
it  was  necessary  to  make  peace  with  the  sole  master  of  the  Ro- 
man world,  and,  to  prepare  his  way  to  it,  he  put  Hyrcanus,  the 
last  of  the  Asmodeans,  to  death.  Then  he  embarked  for  Rhodes, 
where  Augustus  then  was.  To  make  his  appearance  the  more 
impressive,  and  to  flatter  his  master,  he  arrayed  himself  in  royal 
vestments  and  ornaments,  but  left  off  his  crown,  and  thus  came 
into  the  presence  of  Caesar.     He  confessed  his  attachment  to  An- 


962       BIOGRAPHIES    OF   THE    WRITERS    AND    OF   SOME    OF    THE 

tony,  recapitulated  his  acts  of  devotion  to  him,  and  did  not  hes- 
itate to  refer  to  his  attachment  to  his  former  friend  and  bene- 
factor. But  he  was  ready  to  be  as  true  to  another  friend  and 
benefactor,  and  delicately  intimated  that  he  could  be  as  grateful 
to  Augustus,  should  he  re-confer  his  crown  and  kingdom  upon 
him.  Struck  with  Herod's  defence,  and  admiring  his  ingenuous 
confession,  the  crown  and  kingdom  were  restored,  and  a  large 
share  of  Caesar's  confidence  and  many  favors  were  bestowed  upon 
the  re-established  king  of  Judea. 

But  amidst  all  his  prosperity,  Herod's  domestic  felicity  was 
poisoned,  his  peace  was  destroyed,  and  his  greatness  as  a  king- 
was  discolored  by  his  vices  and  deeds  as  a  man.  His  wife  Mari- 
amne  hated  him,  and  was  brought  to  trial,  convicted,  and  ex- 
ecuted. She  submitted  to  her  fate  with  all  the  intrepidity  of 
innocency  and  heroism,  and  thus  stands  on  the  historian's  page 
an  honored  and  an  injured  woman.  Herod  was  struck  with  re- 
morse, and  never  afterward  enjoyed  a  tranquil  hour.  Now  fly- 
ing the  society  of  his  fellow-men,  now  ferocious  and  vindictive, 
and  then  frenzied  to  the  last  degree,  he  lost  all  the  distinctions 
of  the  well-balanced  mind,  and  sacrificed  with  brute  vengef  ill- 
ness both  friends  and  foes  to  his  momentary  fits  of  rage  and 
hate. 

In  a  season  of  self-possession  he  built  Sebaste  and  Cesarea, 
erected  many  strong  fortresses,  constructed  and  ornamented  a 
stately  theatre  and  amphitheatre,  in  which  he  celebrated  games 
in  honor  of  Augustus.  The  statuary  used  as  ornaments  in 
these  structures  displeased  the  Jews,  who  made  them  the  occa- 
sion of  a  deep-laid  conspiracy  against  his  life,  which  they  had 
long  sought,  because  of  his  being  a  native  Idumean,  and  a 
murderer  of  their  own  Asmodean  princes  and  their  families, 
and  the  usurper  of  their  throne  and  kingdom,  and  above  all,  a 
slavish  admirer  of  the  hated  Roman  emperor. 

To  cause  himself  to  be  viewed  as  their  benefactor,  and  to  be 
regarded  as  an  object  of  veneration,  Herod  rebuilt  the  temple 
of  Jehovah,  at  Jerusalem,  in  a  style  at  once  so  magnificent  and 
so  costly,  that  the  Jews  long  spoke  of  him  as  devoted  to  their 
religion,  and  as  a  model  king.  While  thus  engaged  he  made  a 
visit  to  Rome,  the  metropolis  and  mistress  of  the  world,  and 
returned  with  his  two  sons,  who  had  been  educated  there  under 
the  patronage  of  Caesar,  furnished  with  every  means  of  magnifi- 


PROMINENT  MEN  AND  WOMEN  OF  THE  NEW  TESTAMENT.       063 

cence  and  luxury  by  a  doting  father.  They  had  not  long  been 
in  Jerusalem  ere  they  aspired  to  sovereignty,  conspired  against 
their  father,  were  apprehended,  tried,  convicted,  and  executed. 
This  summary  treatment  of  conspiracies  did  not  secure  him 
against  them,  for,  through  life,  every  little  while  he  would  de- 
tect and  punish  a  fresh  conspiracy  by  some  of  his  family  rela- 
tions. 

The  deed  which,  above  all  others,  covers  the  name  of  Herod 
the  Great  with  infamy  is  the  slaughter  of  the  innocents  of 
Bethlehem,  in  order  to  make  way  with  our  Savior,  whose  advent 
had  been  announced  to  him  by  the  coming  of  the  wise  men  to 
Jerusalem.  A  dreadful  visitation  followed  this  deed.  A  son, 
Antipater,  named  from  his  grandfather,  who  had  but  lately 
returned  from  Rome,  was  arrested  by  his  father's  orders,  con- 
victed of  conspiring  against  the  life  of  his  father,  and  was  cast 
into  prison,  where  he  was  soon  after  slain  by  the  command  of 
the  king.  The  judgments  of  heaven  seemed  now  to  thicken 
over  him  :  he  was  seized  by  a  fatal  malady.  Tormented  by  a 
guilty  conscience,  hazed  by  fears  of  conspiracy  on  all  sides,  the 
most  loathsome  object  imaginable,  he  not  only  decreed  con- 
spirators to  death  while  on  his  dying-bed,  but  planned  murders 
for  others  to  perpetrate  when  he  should  be  no  longer  able  to 
shed  human  blood. 

After  having  bequeathed  his  kingdom  to  Archelaus,  and  two 
tetrarchies  to  his  other  two  sons,  he  called  together  the  chief 
Jews  to  Jericho,  and  bound  his  sister  by  an  oath  to  have  them 
all  put  to  death  on  his  demise.  But  she  broke  this  wicked 
oath,  and,  with  her  husband  Alexis,  set  the  Jews  at  liberty. 
This  bloody  tyrant  died  at  sixty-eight  years  of  age,  dreaded  by 
his  subjects,  loathed  by  his  relatives,  detested  by  mankind,  and 
held  up  as  a  symbol  of  infamy  on  every  historian's  page  who 
records  his  name. 


HEROD  ANTIPAS. 


THIS  Herod  was  son  of  Herod  the  Great.     His  mother  was 
Cleopatra  of  Jerusalem.     His   father    at  first   intended 
Antipas  to  succeed  him  as  king,  but  afterward  changed  his  will, 


964     BIOGRAPHIES    OF    THE    WRITERS    ±NT>    OP    SOME    OF   THE 

and  made  Archelaus  his  heir  and  successor.  But  both  of  these 
princes  went  to  Rome,  and  Augustus  changed  the  portions  to 
each,  giving  to  Antipas,  Galilee  and  Peraea. 

Herod  Antipas  returned  to  his  dominions,  and  there  built 
fortresses,  and  adorned  the  chief  places  in  his  dominions. 
About  A.  D.  33,  he  was  allied  to  Aretas,  king  of  Arabia,  by  the 
marriage  of  his  daughter,  whom  he  soon  divorced,  that  he  might 
marry  Herodias,  the  wife  of  his  brother  Philip,  who  was  still 
living. 

This  incestuous  marriage  was  denounced  by  John  the  Baptist 
in  deservedly  severe  terms,  and  caused  Herod  much  anxiety. 
Herod  often  heard  this  truly  wonderful  man,  and  did  many 
things  taught  by  him,  but  Herodias  held  him  in  the  toils  of 
vicious  indulgence  so  strongly  that  he  would  not  give  her  up. 
Therefore,  a  conspiracy  was  formed  against  his  teacher's  life  by 
Herodias  and  her  daughter.  They  watched  their  opportunity, 
and  finally  chose  a  fair  opportunity.  A  birthday,  from  immemo- 
rial usage,  was  a  day  of  great  hilarity  and  festive  day  in  the 
palace.  The  guests  would  be  full  of  wine,  and  therefore  easily 
pleased.  This  was  the  auspicious  day  for  the  artful  plot  of 
vengeance  against  the  Baptist,  who  then  lay  in  prison,  for  his 
plain  dealing  with  the  adulterous  king.  The  daughter  of 
Herodias  entered  the  festive  assembly  of  wine-drinkers,  and 
danced  before  them.  They  were  delighted,  and  Herod  pledged, 
by  an  oath,  that  he  would  give  the  damsel  what  she  might  desire. 
She  retired  to  the  apartments  of  her  mother,  and  was  there 
advised  what  to  ask.  She  returned,  and  preferred  her  request, 
in  these  remarkable  words  :  "  Give  me  here  John  the  Baptist's 
head  in  a  charger."  Revenge  against  John  for  his  truthfulness, 
was  sweeter  to  Herodias  than  anything  else  could  be.  Herod 
was  sad  at  this  unexpected  turn  of  affairs,  and  would  gladly  have 
delivered  John.  His  oath,  and  his  honorable  guests,  who  had 
all  joined  in  the  pledge  to  the  daughter,  decided  the  matter 
against  the  life  of  a  good  and  great  man.  A  guard  was  dis- 
patched to  the  prison,  who  there  beheaded  John,  and  brought 
the  head  into  the  guest-hall  of  Herod,  and  it  was  there  given  to 
the  damsel,  who  took  it  to  her  mother. 

Aretas,  king  of  Arabia,  was  deeply  affronted  at  the  treatment 
which  his  daughter  had  received  at  the  hands  of  Herod,  and  went 
against  him  with  a  strong  force.     After  an  obstinate  battle,  in 


Prominent  men  and  women  of  the  new  testament.     065 

which  the  fortunes  of  the  conflict  were  with  the  avenger  of  the 
injured  princess  of  Arabia,  Antipas  made  terms  with  Aretas, 
highly  honorable  to  the  victor.  In  A.  D.  39,  Herodias  persuaded 
Antipas  to  visit  Rome,  and  desire  of  Caius,  who  was  emperor, 
that  he  might  be  a  king,  at  least  equal  to  her  own  brother 
Agrippa.  She,  hoping  to  add  to  his  application  the  weight  of 
her  own  presence,  decided  to  accompany  him  to  Rome.  When 
he  had  arrived  at  Baiae,  where  the  emperor  then  was,  and  was 
having  his  first  audience  with  him,  Agrippa's  messenger  arrived, 
and  presented  letters  against  the  cause  of  Antipas,  accusing  him 
of  designing  a  conspiracy  against  the  Roman  Empire.  In  proof 
of  this  accusation,  he  stated  that  Antipas  had  fortified  the  chief 
cities  of  his  government,  and  was  then  in  correspondence  with 
the  old-time  enemies  of  Rome,  the  Parthians.  Besides,  he  had 
no  other  use  for  seventy  stand  of  arms,  then  in  the  arsenals  of 
Galilee.  Not  being  able  to  answer  these  things,  he  was  banished 
to  Lyons,  in  Gaul. 

The  emperor  offered  to  forgive  Herodias,  for  the  sake  of 
Agrippa,  her  brother ;  but  she  preferred  to  share  the  banish- 
ment of  her  husband.  This  Antipas  is  the  Herod  mentioned  in 
the  Gospel,  who  was  made  a  friend  to  Pilate  by  his  act  of  defer- 
ence in  sending  Jesus  to  him,  when  he  knew  that  Jesus  belonged 
unto  Herod's  jurisdiction.  Herod's  men  of  war  were  permitted 
to  array  the  person  of  the  Savior  in  the  tawdry,  cast-off  clothes 
of  royalty,  and  in  this  condition  he  was  returned  to  Pilate,  as  a 
full  answer  to  the  question  whether  he  need  fear  the  pretensions 
of  such  an  individual.  How  little  the  mocking  Herod  knew  that 
he  was  then  filling  a  cup  of  bitterness  to  the  very  brim,  whose 
overflowing  he  would  so  soon  drink,  away  on  the  banks  of  a  little 
river  in  Gaul,  just  beneath  the  overhanging  Cevennes,  and  in 
sight  of  the  ever  memorable  Mont  Blanc. 


PILATE. 

PILATE  was  sent  to  govern  Judea,  in  the  room  of  Gratus, 
A.  D.  26  or  27.     His  term  of  ten  years'  official  position  in 
Judea  closed  in  the  twenty-second  year  of  Tiberius.     He  was  a 


966       BIOGRAPHIES    OP   THE    WRITERS    AND    OF    SOME    OF   THE 

man  of  an  impetuous  and  obstinate  temper,  and  sold  justice  for 
money.  He  has  a  fearful  name  on  the  page  of  history,  credited 
with  rapine  and  injuries,  and  tortures  of  the  innocent,  and 
murders.  His  cruelty  has  amounted  to  a  proverb  of  reproach. 
During  the  whole  time  of  his  government  of  Judea,  the  country 
was  in  continual  disquiet,  and  his  conduct  was  the  occasion  of 
the  troubles  and  revolt  which  followed. 

Luke  says  that  Pilate  mingled  the  blood  of  Galileans  with 
their  sacrifices.  The  reason  why  he  so  treated  them  is  unknown. 
AVhen  on  trial  before  him,  he  made  some  faint  attempts  to  re- 
lease Jesus  from  the  hands  of  the  Jews,  for  he  was  not  ignorant 
of  the  reasons  for  their  enmity  against  Him.  His  wife  sent  a 
message  to  him,  while  Jesus  was  in  the  judgment-hall,  warning 
him  not  to  injure  that  just  person.  He  was  alarmed  by  the 
seeming  import  of  this  message,  as  if  it  might  portend  evil  to 
him.  He  proposed  to  release  Jesus,  or  Barabbas,  taking  ad- 
vantage of  the  day  of  the  Passover,  because  of  an  ancient  cus- 
tom. But  this  did  not  please  the  Jews  ;  therefore  they  threat- 
ened him,  by  intimating  that  he  was  friendly  to  Jesus,  as  king, 
to  the  prejudice  of  the  Roman  authority  in  Judea.  They  un- 
derstood how  much  trouble  the  province  of  Syria  had  been  to 
the  Roman  emperors  immediately  before  him,  and  that  the  Jews 
were  perpetually  on  the  eve  of  a  revolt. 

This  threat  was  enough  to  end  the  whole  matter.  Pilate  took 
water  and  washed  his  hands,  in  token  of  his  innocency  of  Jesus' 
blood,  and  they  took  the  blood-feud  to  themselves.  He  then 
gave  Jesus  to  their  will.  Pilate  was  deposed  by  Vitellus,  the 
pro-consul  of  Syria,  and  sent  to  Rome,  to  give  an  account  of  his 
conduct  to  the  emperor.  Tiberius  died  ere  he  arrived.  But 
Caligula  sentenced  him  to  banishment,  and  he  passed  a  brief 
period  at  Vienne,  in  Gaul,  where,  at  last,  weary  of  life,  and 
hated  by  his  fellow-men,  he  laid  violent  hands  upon  himself. 
Pilate  acted  as  judge,  not  because  it  was  legally  his  place,  but 
because  Judea  was  under  him  as  procurator,  and  it  had  fallen  to 
his  office  in  the  absence  of  the  pro-consul,  who  resided  at  Da- 
mascus, the  then  capital  of  the  pro-consular  province  of  Syria. 


PROMINENT    MEN    AND    WOMEN    OF    THE    NEW    TESTAMENT.      967 

FELIX. 

CLAUDIUS  FELIX  came  to  the  government  of  Judea  after 
Oumanus,  in  the  days  of  the  Apostles.  He  was  a  man  of 
infamous  character,  and  a  plague  to  the-land  over  which  he  pre- 
sided. What  brings  this  man's  name  into  the  sacred  history  is 
its  connection  with  Paul,  who  was  frequently  brought  before 
him,  during  the  space  of  two  years,  as  under  trial  for  his  life  un- 
der three  charges:  sedition,  heresy,  and  profanation  of  the  tem- 
ple. Felix  was  so  oppressive  that  Tacitus  leaves  the  following 
record  of  him  :  il  he  exercised  the  authority  committed  to  him 
with  all  manner  of  cruelty  and  lewdness."  His  residence  was 
at  the  city  of  Cesarea,  where  Paul  was  brought  for  safe-keeping,, 
by  an  escort  of  Roman  soldiers,  provided  and  sent  by  Claudius 
Lysias,  the  tribune  at  Jerusalem.  Cesarea  was  near  seventy 
miles  from  Jerusalem,  and  Antipatris  thirty-eight,  to  the  north- 
west from  that  city. 

Paul  makes  his  defense  before  Felix,  who  was  attended  by  his 
wife,  Drusilla.  This  defense  was  a  bold  and  just  rendering  of 
the  gospel,  in  regard  to  righteousness,  temperance,  and  judg- 
ment to  come.  Its  effect  upon  Felix  was  deep,  but  momentary, 
for  he  trembled  under  the  appeals  of  the  Apostle,  but  put  the 
whole  matter  off,  and  clung  to  his  paramour,  and  his  vices. 

Among  this  man's  vices  we  notice  avarice,  for  he  frequently 
sent  for  Paul,  hoping  that  the  prisoner's  friends  would  pay  him 
largesses  for  his  freedom.  Money  stood  before  justice,  adul- 
tery before  chastity,  and  popular  esteem  with  the  Jews  before 
good  government,  while  Felix  held  the  government  of  Judea  in 
his  hands. 

Felix  was  recalled  to  Rome  A.  D.  60,  and  was  followed  thith- 
er by  many  of  the  Jews,  whose  object  was  to  complain  of  his  ex- 
tortion and  various  acts  by  which  his  government  in  Judea  had 
been  disgraced.  Had  not  his  own  brother,  Pallas,  interceded 
for  him,  the  indignation  of  the  emperor  would  have  been  fatal 
to  him.  As  it  was,  Felix  was  no  more  intrusted  with  the  confi- 
dence of  the  emperor,  but  lived  the  remainder  of  his  life  in  se- 
clusion. 


968       BIOGRAPHIES    OF    THE    WRITERS     AND     OF    SOME    OF    THE 

PEST  as. 

POKTIUS  FESTUS  succeeded  Felix  in  the  government  of 
Judea.  He  suppressed  robbers,  put  down  a  magician 
(vho  drew  away  many  people  after  him  into  the  desert,  and  re- 
stored the  land  to  order  and  good  government.  In  regard  to 
the  case  of  Paul,  Festus  intended  to  have  him  safe  at  Cesarea, 
and  to  hear  him  on  the  subject  matters  of  his  accusation  by  the 
Jews. 

In  the  mean  time,  Paul,  a  partial  hearing  or  examination 
being  had,  appealed  unto  the  tribunal  of  the  emperor,  as  this 
was  his  right  because  of  his  citizenship,  and  because  the  Jews 
were  a  party  against  a  Roman  citizen.  Before,  however,  he  is 
sent  to  Rome,  Herod  Agrippa  desired  Festus  to  have  a  hearing 
of  Paul,  that  he  might  both  see  and  hear  so  distinguished  a 
man.     Festus  so  decided. 

When  Paul  was  permitted  to  answer  for  himself,  he  did  so  in 
the  most  masterly  manner.  The  tribunal  was  one  before  which 
he  had  never  before  spoken  ;  for  Festus  was  seated,  that  day, 
in  royal  state,  with  Agrippa,  and  his  wife,  Bernice,  with  the 
tribunes  and  chief  men  of  the  city.  How  his  distinguished 
auditors  were  affected  may  be  read  in  the  twenty-sixth  chapter  of 
the  Acts  of  the  Apostles.  For  nothing  can  be  more  suitable,  or 
more  graceful,  than  this  entire  discourse  of  Paul  before  Agrippa. 
The  Christian  is  dignified,  earnest,  and  serious ;  the  Apostle  is 
bold,  strong,  and  even  grand ;  the  gentleman  is  polite  ;  and 
the  scholar  is  faultless  in  his  erudition.  Such  a  union  of  great 
qualities  they  never  heard  from  another  man  of  that  age,  for  no 
other  was  so  capable. 


PRUSILLA. 


HEROD  AGRIPPA,  who  put  the  Apostle  James  to  death 
and  imprisoned  Peter,  and  was  himself  delivered  by  the 
just  judgments  of  God  to  a  most  horrible  death,  by  being  eaten 
of  worms,  had  a  third  daughter,  Drusilla.     She  was  renowned 


PROMINENT    MEN    AND    WOMEN    OF    THE    NEW    TESTAMENT.    909 

for  her  beauty,  but  was  a  stranger  to  both  piety  and  chastity. 
She  was  promised  to  Epiphanes,  son  of  Antiochus,  king  of 
Comagena,  upon  assurance  from  this  prince  that  he  would 
espouse  Judaism  and  be  circumcised.  But  subsequently  he  re- 
fused  to  fulfil  the  condition,  and  the  marriage  was  broken  off, 
and  Drusilla  was  afterward  married  to  Azizus,  king  of  Emessa. 
This  beautiful  woman  was  persuaded  by  Eelix,  when  governor 
of  Judea,  to  forsake  her  lawful  husband,  the  king  of  Emessa, 
and  become  his  wife,  returning  thus  to  her  own  people,  though 
wedded  to  a  heathen.  Her  life  was  brief  and  troubled.  After 
her  husband  had  fallen  under  the  displeasure  of  the  emperor, 
and  had  returned  to  seclusion,  Drusilla,  attended  by  a  son  by 
him,  went  to  reside  in  that  delightful  country  about  the  Bay  of 
Naples.  The  last  we  know  of  Drusilla  is  that  she  and  her  son 
both  perished  by  an  eruption  of  Mount  Vesuvius. 


BERNICE. 

THIS  name  is  Berenice,  but  is  shortened  to  Bernice.  She  was 
daughter  of  Agrippa  the  Great,  and  sister  of  Agrippa  the 
younger.  She  was  a  woman  of  remarkable  beauty,  and  of  va- 
ried fortunes.  Betrothed  to  Mark,  son  of  Alexander  Lysima- 
chus,  alabarch  of  Alexandria,  she  did  not  go  to  him,  but  was 
married  to  her  own  uncle  on  her  father's  side,  Herod,  king  of 
Chalcis.  After  the  death  of  Herod,  she  proposed  to  Polemon, 
king  of  Pontus  and  part  of  Cilicia,  that,  if  he  would  be  circum- 
cised she  would  marry  him.  Polemon  complied  with  her  propo- 
sal, but  she  did  not  remain  long  with  him. 

Berenice  returned  to  her  own  brother,  Agrippa,  with  whom 
she  lived  on  terms  of  scandalous  intimacy  ;  that  is,  she  has  cred- 
it of  being  his  paramour.  Here  it  may  be  proper  to  say,  that  no 
class  of  persons  in  the  world  has  been  more  infected  with  the 
libidinous  passions  than  has  the  class  which  includes  royal  fam- 
ilies :  virtuous  domestic  life  has  been  the  exception,  and  not  the 
rule. 


36UYB_  Ml  J 


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